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294 Harmless Souls and pāpa karma.29 (This does not undercut the ethical imperative of ahimsā because, as we have seen, 30 it is combined with the idea that the determination (adhyavasāna) to kill is enough to bind one (Samayasāra 262, etc.). It does, however, make accidental himsā nonbinding.)
To summarize, the distance between Jainism and Sāmkhya is maintained in orthodox Jaina doctrine (in Umāsvāti, for instance) by the connection between the self and karma. For, at some level, according to the orthodox position, there can be a real relation between the soul and karma, between self and not-self. (Such a conjunction of purusa and prakrti is, of course, an ontological impossibility for the Sāmkhya.) However, when that connection is abandoned as being ultimately untrue (which is the contention of Kundakunda's second niscaya pattern), then the gap between the Jaina and Sāmkhya positions closes. And the verses on karma we have just considered are undercut by statements such as:
Thus the right-believer knows the self, whose own-nature (svabhāva) is to be a knower; knowing reality (tattva), he renounces both the arising and fruition of karma. (Samayasāra 200 (= JGM 212)
In other words, the right-believer realises that karma and the bhāvas it produces have, in reality, nothing to do with his self, so he rejects them. Then, he is instructed:
Having given up the impermanent substances (dravya) and modes of thought (bhāva) in the self, grasp this, your eternal, permanent, single bhāva, realizable through / as your own-nature (svabhāva). (Samayasāra 203 (= JGM 219])31
29 Samayasāra 259-261 = JGM 277-279. 30 See p. 272ff., above. 31 Cf. 297-299 = JGM 325-327, quoted p. 284, above.
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