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JAIN JOURNAL : Vol-XXXV, No. 1 July 2000 vavahāreņuvadissadiņāņissa carittadamsanam ņānam, naviņānam na carittar na daṁsaņaṁ jāņago suddho. Conduct belief knowledge are attributes of the soul from vyavahāra And the same from niscaya are all one in the pure self.
In the Samayasāra, 15 it is very explicity stated : Nicchayattam vavahāre na vidusā pavatthamti-The wise will adopt niscaya over vyavahāra. Dr. William Johnson describes Ācārya Kundakunda's advocacy of the rejection of vyavahāra view in favour of nisacya: wise people do not operate in vyavahāra, leaving aside the real object; the destruction of karma is ordained (only) for those whose refuge is the highest object (the pure self, the sole object of the niscaya view]:16
evam vavahāranao padisiddho jāņa sicchayaņayeņa Know that vyavahāra view is contradicted by niscaya view.
Johnson also observes that Ācārya Kundakunda interjects a psychological chord in expressing that there is no graduated progression from vyavahāra to niscaya, the former represented essentially as wrong-belief.17
suddho suddhādesoņādavvo puramabhāvadarisīhim vavahāradesido puna je du aparame țțhidā bhāve. The pure [view] about pure self is known for the supreme mental state, Vyavahāra teaching is for inferior mental state.
Thus, from niscaya point of view the soul is distinguished by its own great quality of consciousness. According to Ācārya Kundakunda, prāņas are the reason for the vyavahāra condition of the soul as opposed to niscaya condition. He has contended that the soul and the body are never identical from niscaya point and are one from vyavahāra point :18
vavahāraṇao bhāsadi jivo deho ya havadi khalu ekko ñadu nicchayassa jivo deho ya kadāvi ekkattho Soul and body are one in vyavahāra Unidentical they are in niscaya
The soul lives in by virtue of prāņas which themselves originate 15. Ibid., verse 156. 16. Ibid., verse 272. 17. Dr. William Johnson, Harmless Soul, Motilal Banarsidas, Delhi 1995,
pp. 245-246. 18. Samayasära, v. 27.
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