Laghutattvasphota

Author(s): Amrutchandracharya, Padmanabh S Jaini, Dalsukh Malvania, Nagin J Shah
Publisher: L D Indology Ahmedabad

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destroy the unitary nature of consciousness, the poet asserts that the 'puruşa', i.e. the pure soul, remains distinct from the world of objects even when he cognises them, undisturbed from the innate (sahaja) unity of his consciousness (caitanya). This is of course, possible only for the Jaina, who adheres to the doctrines of anekānta and syādvāda; the absolutist Samkhya must deny any cognition by the puruşa or soul, for this would imply contamination. The poet therefore calls the "ekāntavādin" a paśu, or ignorant person, literally an "animal". 14
This term, although rather strong and of rare occurance in other Jaina works, 15 occurs ten times in the Laghutattvasphoța. 18 It is invariably applied to an "ekāntavādin"; this could be an adherent of any of the classical darsanas, or even a Jaina who has strayed from the true path either by clinging to the 'external' (vyavahāra) discipline, at the cost of cultivating the niscaya, or by abandoning the 'vyavahāra' in the misguided belief that he has already attained the 'niścaya'. The Poet characterizes the paśu as 'destroyer of the self' (ātmaghātin), devoid of insight' (asta-bodha), one of closed heart' (mukulita-svāntah), etc. It should be mentioned that the term paśu comes to be used even more frequently in another of Amstacandra's works, the Samayasära-kalaśa.17 Its occurances there are all in the chapter dealing with syādvāda, where the 'false' doctrines of the paśu are contrasted with the Jaina position, which is characterized by the tenet or syādvāda. A comparison of these passages confirms the identity of authorship of these two works.
The second chapter closes with a further affirmation of the varigated nature of the soul; this is expressed in a beautiful verse (50) which, as noted earlier, is identical with Samayasāra-kalasa 270.
The third chapter provides one of the finest accounts of the spiritual career of a Jina found in the entire Jaina literature. This career consists of the gradual progress of the soul from its lowest state, that of nescience (mithyātva), to the highest state of spiritual growth, marked by omniscience. This path of purification has fourteen stages called guṇasthānas, 18 beyond which lies the total isolation (kaivalya) of the soul, the Jaina ideal of a Perfect Being (siddha). The turning point is the fourth stage, “samyaktva", which marks the entrance of the aspirant on to the Path. Amộtacandra hails
oment of entering that path (mārgāvatāra) as one of great bliss (51).
samyaktva consists of insight into the true nature of the soul, which is defined as nothing but 'pure intuition and knowledge' (drg-bodha-mātra). The author equates this samyaktva with sāmāyika, 19 a Jain technical term for the tranquility of the soul which is gained only by such insight. Samyaktva leads to the relinquishing of all evil activities, activities which give rise to attachment and aversion and thus injure the soul. It has two stages, being