Jain Journal 1970 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 40

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karman the self is conceptualized in material terms. So with the cessation of karman material terms do also cease, and the reality of the self goes far beyond. Therefore, in the fourth fold of syādvāda it is indescribable.61
The Why
The cause of salvation is twofold. From the real point of view the soul itself is the cause of its own salvation;62 whereas from practical point of view the check (samvara) and the annihilation (nirjarā) of karmas are the cause.63 Realistically, every real is unfolding itself perpetually and is actualizing its perfection, which is already resting within itself potentially. In as-much as such a self-actualization increases, the veiling agency, to the same extent, decreases. This increment and decreasement are concurrent. In reality, each of the factors though increases and decreases respectively and independently,-as it is the nature of every real in absolute sense yet practically, keeping in view the relative function of mundane life, the elevation of self-actualization is vested in the detachment of the soul from the 'other'.64 It is therefore, that from different angles of vision, the salvation or nirvāṇa is eternal, which is never caused by anything else. It bases all, while itself is based upon by none. Through it every thing is known, and it is known by By virtue of it every category is existent, and it is existent of its own accord. It is the ultimate cause of the whole mundane creation. While on the other side the salvation is one of the categories, and is a bye-product of constant spiritual discipline. It causes none, but is caused by other categories. Its existence is a mere hypothesis on the strength of the real existence of suffering and other categories. In this way, non-absolutely the reality of salvation may be viewed from different angles of vision.
none.
By viewing it through various relativities it should not be contended that the salvation is a hotch-potch bundle of relative tit-bits, but is a system comprising identity-in-difference. There is the identity of substance and the varieties of modes, which are, in reality, one and non-separable. Here identity of the substance consists in the perpetual being of qualities expressing themselves through self-generated modes. Thus existentially, qualities and modes are identical and form dynamic existence of the substance. So the substance is an integral unity of
61 S. S., 6.
62 Ibid., 83; A. Kh. K. Kavya, 191.
63
S. s., 30; T. S., 10-2.
A. Kh. K. Kavya, 136.
JAIN JOURNAL
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