Jain Journal 2000 07

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

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JAIN JOURNAL: Vol-XXXV, No. 1 July 2000 origin without destruction, nor is there any destruction without origin, and neither is destruction nor origination possible without what continues to be.”
In the Jaina notion of continuity, Ācārya Kundakunda declares paryāya as a constituent of the aspect of the object of jnāna, which has always one or the other modification, essentially being dependent upon origin and decay. There takes place modifications, one modification rises and the other vanishes, with modes and qualities constituting the same. In other words, the soul substance is the same individual behind these modifications developed by karmas.31 That is how the “reals” which comprise of the soul and the nonsoul is related to Jaina metaphysics.
Under these notions, the functional mechanism of soul takes its treatment by the ingenious examination and elucidation by Ācārya Kundakunda. From this point, certain well-developed and described mechanisms may be alluded for what constitutes the factors for the journey of the soul. In the general explanations it should be borne in mind that the mechanisms dealt in the journey would not facilitate its rightful upward or downward motion unless all of them take part on their own weight and gravitate under a very nurtured condition.
The Functional Mechanism and the Constituents
The probing by Ācārya Kundakunda into the secrets of the nature of soul and its association with the extraneous matter constitutes the mechanism under which the soul functions. In the Pañcāstikāya, he deals with these constituent mechanisms and other issues where functioning of the soul evolves or devolves in the tracks toward its upward or downward journey. That is to say, the soul in organic body is considered to be of paryāya or modification determined by upādhic (alien attachment or influence) conditions.
It is pointed out that Ācārya Kundakunda has substantiated the karma doctrine in relation to the soul with the principle of leśyā and thus his investigations are blended with the doctrine of karma. On the principle of lesyā, as Dr. A.N. Upadhye warns, it is not the color of
soul itself, but the color and sense qualities associated with karmic matter flowing into the soul.32 Ācārya Kundakunda therefore points out that from niscaya point of view, the soul is susceptible to three
31. The Pravacanasāra, pp. 54-55. 32. Dr. T.G. Khalghatgi, Jaina View of Life, Jain Samskrti Samrakşaka
Sangha, Solapur 1984, p. 131.