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Samuyasāra
Chapter - 3 self-determining in its modification. This, therefore, is the ultimate truth which can never be negated. At the same time, in worldly life, it is the empirical truth which is more purposeful and important. We have already dealt with respective positions according to both aspects in the preceding verses. Acceptance of the empirical truth in worldly life merely means that it is not a mere appearance or illusion because its reality is corroborated by concrete experience. In the above verscs Acārya Kundakunda emphasizes that to say this much is acceptable and true but to go beyond and to reject everything that is not included in concrete experience in toto (because it is not presented) is the apotheosis of vyavahara. It is not fallacious to believe the empirical truth as a relative truth. What is perversion or fallacious is to believe it as the absolute truth, because it transgresses the cosmic law.
Both jīva and pudgala-the soul and the matter-are dynamic i.e., incessantly active substances and the term ‘kriyā literally means 'action' but here it is synonymous with 'parināma' i.e. mode or paryāya which is really the incessant activity of modification. Now the mode of a substance can never be absolutely different from the substance itself. Therefore, if it is believed that the soul undergoes psychical modification (as is its nature) as well as material or physical modification, it would become identical to both jīvāstikāva and pudgalāstikāya which is basically absurd, and therefore, a perversion (in opposition to the omniscient views). The truth is each substance to ultimately self-determining and to assign dual causal efficiency to the soul is perversion.
Two Series of Spiritual Imperfections. मिच्छत्तं पुण दुविहं जीवमजीवं तहेव अण्णाणं।
अविरदि जोगो मोहो कोहादीया इमे भावा ॥१९॥ micchattam punu duviham jīvumujīvam taheva annūnain.
avirudi jogo moho kohādīyā ime bhāvā..19
पोग्गलकम्म मिच्छं जोगो अविरदि अणाणमज्जीवं।
उवओगो अण्णाणं अविरदि मिच्छं च जीवो द॥२०॥ poggalakuinmain micchum jogo avirudi aņāṇamajjīvain.
uvuogo unnāņain aviradi micchain ca jīvo du..20 (Puņa micchattain duviham) Again perversion is of two kinds,
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