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Kundakunda seems to be aware of this limitation of socio-ethical life. In his view it is all due to the fact that the self has identified itself with the non-essential modifications (Vibhāva Paryāyas) which manifest themselve in Subha and Aśubha Bhāvas or the moral and immoral observances. Kundakunda therefore draws our attention to the essential modifications (Svabhāva Paryāyas) of self. He advises us to relinquish the working of Vibhāva Paryāyas after turning to Svabhāva-Paryāyas of self.
He expresses grief that people at large have not only listened and are not only intensely familiar with the dualities of lịfe, but also they have expressed them a great deal20..
No doubt we are in the empirical form of existence from beginningless past, but his theory of Svabhāva Paryāya reminds us of our spiritual magnificence and glory. :: It prompts the sullied self to behold its spiritual heritage. It endeavours to infuse and instil into our minds the imperativeness of Suddha Bhāvas after abundantly showing us the empirical and evanescent character of śubha and Aśubha Bhāvas that bind the self to merely socio-ethical living.
The doctrine of Svabhāva Paryāya does not assert that the self is at present perfect but simply affirms that the self ought to attain the height illumined by it. It has the force of 'ought' and not of 'is', but the force is valid for empirical selves having Vibhāva Paryāyas.
Kundakunda, the prominent exponent of the doctrine of Svabhāva Paryāya, has bequeathed to us the philosophy of the doer and the deed. He proclaims that in whatever deeds the empirical self may get itself engaged in the world, they are not the representatives of the self in its pure, undefiled and transcendental nature. The empirical self with the emergence of Svabhāva Paryāyas is the doer of its own pure states of existence21 The empirical self having Vibhāva Paryāya is the doer of impure dispositions. No substance is capable of doing
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Jaina Mysticism and other essays
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