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Kundakunda regards the attainment of Svabhāva Paryāya as the attainment of knowledge-consciousness (Jñāna Cetanā) which is the fullfledged and legitimate manifestation of consciousness32. The Arhat or Siddha state is the state of knowledge-consciousness, the state of omniscience and bliss33.
When the self identifies itself with Vibhāva Paryāya Kundakunda calls it Bahirātman. When it turns to the significance of Svabhāva Paryāya it is styled Antarātman and with the emergence and realisation of Svabhāva Paryāya it is designated as Paramātman”.
Kundakunda's doctrine of Svabhāva Paryāya and Vibhāva Paryāya pertaining to self is identical with Svasamaya and Parasamaya respectively. In Parasamaya the self identifies itself with the body and the foreign psychical states of attachment and aversion and the like and in Svasamaya the self is established in one's own self". The Parasamaya individual is either moral or immoral; whereas the Svasamaya individual is out and out spiritual with morality as its social manifestation.
REFERENCES:
1. Pañcāstikāya, 97. (Srimad Rajacandra Asrama, Agasa. 1968) 2. Pravacanasāra, II. 100. (Edited by A.N. Upadhye, Srimad Rajacandra Asrama, Agasa, 1984) 3. Pañcâstikāya, 10. 4. Ibid. 124. 5. Pravacanasāra, II, 95; I46. 6. Niyamasāra, 14, 15. (Sri Kundakunda Kahana Digambara Jaina Tirtha Suraksa Trust, Jaipur, 1993) 7. Pravacanasāra, II, 95. 8. Pañcāstikāya, 27. 9. Niyamasāra, 49.10. Ibid. 48. 11. Pañcāstikāya, 110 to 117.
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Jaina Mysticism and other essays
133
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