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pure modes and thereby becomes the substantial agent of those modes, and in affirming that the ignorant self because of its erroneous identification with the alien nature develops impure dispositions, and thereby it is called their agent. 25 Just as from gold only golden things can be produced, and from iron only iron things, so the enlightened self produces pure modifications and the ignorant self produces impure ones.26 When the ignorant self becomes enlightened, it starts generating pure modifications without any discongruity. Thus the self is simply the doer of its own states and not the doer of anything else whatsoever. The empirical self is the author of impure.psychic states on account of its association with attachment and aversion. But if we advance a step further and reflect transcendentally, we arrive at the inevitable conclusion that the pure self can not be the author of these impure psychical states because they are foreign to its nature. Thus the transcendental self is the doer of transcendental psychical states. Besides it is also their enjoyer. e Auspicious, Inauspicious and Pure Psychical States
Again, the spiritual perspective of Anekānta is expressed when it is said that auspicious and inauspicious psychical states of self continue to captivate it in never-ending tensions and the pure psychical states of self engenders equanimity. Thus from the Niscaya point of view both the auspicious and inauspicious psychical states prevent the self from attaining to the loftiest spiritual heights, hence they should be equally condemned as unwholesome for the healthiest development of the self. But from the Vyavahāra point of view if the empirical finds it difficult to rise to spiritual heights, it should develop auspicious psychical states, but with the clear knowledge, that these psychical states will in no way enable the self to realise the pure states of self. The inauspicious psychical states should by all means be disapprobated.
In the end we may say that to make Anekāntic reality intelligible from the metaphysical perspective, Dravyārthika and Paryayārthika Nayas are necessary and to make an
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Jaina Mysticism and other essays
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