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248 Harmless Souls the anekāntavāda perspective entirely. section reads:
The relevant
From the vyavahāra point of view it is said that karma comes into contact with and is bound to the jīva; but from the pure (śuddha) point of view karma neither comes into contact with nor is bound to the jiva. [141] 'Karma is bound or not bound to the jīva' - know these to be [statements made from] different points of view. But it is said that he who goes beyond alternatives [attains) samayasära. [142] One connected to the true definition knows what is said of the two views, but does no more; he takes neither of the alternative views at all, being without (such) alternative views. [143] It is just a statement (vyapadeśa) to say that he [the self] attains right perception and right knowledge; he who is said to be free from any alternative views / viewpoint, he has the essential definition (samayasāra). [144132
The Ātmakhyāti on Samayasāra 141 and 142 (= 151 and 152 JGM) explains:
The vyavahāra point of view is that karma comes into contact with and is bound to the jiva because of the non-existence of any great separateness between them, due to jīva and material karma being modes (paryāya) of a single bound state. The niścaya point of view is that karma does not come into contact with and bind the jiva because of the absolute separateness of jīva and material karma, due to their being fundamentally different substances (dravya). [141] The points of view are twofold: the one view is the conceptualization that karma is indeed bound to the jiva, the other is that karma is not bound to the jiva. Who thus goes beyond, who has altogether overcome conceptualization, having himself become viewless - one whose own-nature has destroyed partial knowledge
32 And so, through the movement from epistemology to ontology outlined above, the person free from alternative views realises, i.e. is, the self as correctly defined.
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