ISJS Jainism Study Notes E5 Vol 02

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 138

It is important to keep in mind that on their both transcendental and practical viewpoints are incomplete and not the whole truth. Jain logicians like Kundakunda, Siddhasena Divākara, Samantabhadra and Hemacandra have even kept consideration of just one viewpoint as perverted or mithyā knowledge. Like the ocean when its waves are influenced by movements of air and celestial bodies, then waves, like modes become primary and the peaceful ocean beneath i.e. transcendental viewpoint becomes secondary but both co-exist. Similarly when the ocean is calm and quiet then the peaceful state becomes primary and the stormy or wave formations become secondary. However one has to be careful as to when to focus on one or the other viewpoint, e.g. we must know when to get on and get off the boat while crossing a river lest we either do not cross the river or get drowned in the river.10
Coming back to empirical and pure soul again, it is interesting to note that empirical soul is said to be the doer/ agent and enjoyer of its karmas (practical viewpoint) while pure soul is the doer and enjoyer of its own nature (transcendental viewpoint). Here the implication is that the empirical soul, because of its association with karmic matter is influenced by, influences the external entities i.e. karmic matter either bonded with it or likely to be bonded with it or to be separated from it and even other living beings. It is this concept, which is of paramount importance in Jain path of spiritual purification i.e. the pure soul dissociates itself completely from karmic bondage. Similarly the Jain doctrine of Karma is detailed on the basis of the influence of matter karmas on various attributes and dispositions of the soul.
3.0 Types of Transcendental and Practical Viewpoints Jain logic is based on detailed analysis of an entity. Similarly the intentions of innumerable people to know an entity can be innumerable. Therefore Siddhasena even went to the extent of saying that there are as many viewpoints as the number of entities and their modes and the knower. However for the sake of ease in understanding they are all clubbed under these two viewpoints. Jain logicians have gone a step further and divided each viewpoint in two further categories as follows:
• •
Transcendental viewpoint: Pure and impure (suddha and aśuddha) Practical viewpoint: Sadbhūta and Asadbhūta
By the very definition of transcendental viewpoint, we cannot think of different limbs or parts / classifications of this viewpoint. However different ācāryas have referred to it by different
"Samayasara by Kundakunda, gatha 12
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