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chain. As one bound in shackles gets release only on breaking the shackles, so also the self attains emancipation only by breaking the bondage. First and foremost, the person develops (śraddhā) to the pure self. This can be done in two ways by meditation 19 or concentrated adoration and by the practice of various kinds of moral discipline. But for Kundakunda, the transcendental self is beyond the region of good and evil and hence discipline or non-discipline becomes meaningless. When the person is absorbed in his own pure nature by attaining the yogic samādhi, there is no necessity to practise the various kinds of discipline. In short it can be said that mere awareness of the bondage without any effort at eradicating karmas is not becoming of the person. Equally true, when he is engaged in various thought activities, even though good, without right understanding bears no fruit.
A Critical Enquiry into the Analysis :
i) Karmic Alienation and Active Indifference :
Kundakunda's references to man evoke a lot more insights into the surroundings of man. By karmic exploitation man becomes other than himself. 20 He is alienated. Karma basically is an act; metaphorically it refers to the consequence. Man's action in society affects not only himself but others as well The wickedness of man in injuries commi. tted on living beings by means of accumulation, exploitation etc, itself limits him in power and enjoyment of life. It is interesting to know that this limitedness in life is only an 'upadhic condition' or an adventitious state which can be removed. 'Circumstance maketh a man' is a common saying. If limiting circumstances are removed, then man has an opportunity to realize himself. The Perfect Soul is considered to be the one who has perfect knowledge, belief and conduct.21 If opportunities are not provided or if given partially, then there is no chance for man to realize his/her true potentialities. But unfortunately man's conduct has become such as to obscure himself and also become an abstacle to the growth of his fellow beings, mostly due to a materialistic tendency, supported to some extent by Science and Technology, Industrialization and Urbanisation. He is not aware that siddha-hood
19 12 Anupreksas 20 Samayasara, 2 21 Ibid., 2, 10
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