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6.3
The Mystic Pattern
6 ANALYSIS
other religious texts I wanted to point out that our author approves motifs from folklore and numerical patterns, which are typical for texts concerned with religious instruction. But, notwithstanding the different standpoints regarding the conception of the ultimate truth, it might be useful to give a brief outline of what Vasunandin might have had in mind, when giving the reader instructions on ethics. Primarily, I would like to draw the attention to the Jain "mystic pattern", which is explained in a philosophical text of unknown date assigned to Kundakunda 316, the Samaya-sára.
According to Kundakunda someone gains reliable knowledge about reality by making use of two complementary patterns or attitudes regarding truth. One attitude concerns the world and from this standpoint interaction between the sentient being and non-sentient entities is regarded as reality. This is the wordly view. The other standpoint concerns final emancipation, it aims at "self-realisation". It is the standpoint of ultimate truth. From the standpoint of ultimate truth one regards "the world samsāra) to be an apparent reality like the reflection of an object in a pure crystal" (Bhatt 1984:281). By taking into consideration these two standpoints we evaluate Vasunandin's dietary and occupational restrictions. The arguments brought forward in Sr (59ff.) by our author show on the one hand that he reflects human behaviour, the perfect propriety of the individual, the morality of gender, family, caste and class. And on the other hand he promotes knowledge that aims at "self-realisation". Vasunandin cites phrases and technical terms associated with the topics of the twelve contemplations. But in the same text we will also find also a concern for structured life in a set system of ranks and the relation of man and nature. This is conveyed to the reader by a vivid description of possible "destinies" of non-human and human animals. Due to the spirit of time in Sr (97ff.) women and animals (and brahmins, standing for other mendicants, too!) are not given the full subject-status. And one might assume that the idea of the non-property status of non-human and human animals is not thoroughly reflected by the author. But Vasunandin places his emphasis on sound. Sound is peculiar to the condition of suffering of all sentient beings. The sound of terror is identified with a state of mind due to self-deceit, fear, passion, and lack of self-knowledge. We find here the notion that animals are always full of fear (Śr 94-96).
316 The authority of Vasunandin was confirmed by referring to a linkage to early predecessors, because it is mentioned that Vasunandin is affiliated to Kundakunda in the colophon of Sr. Cf. siri-kumdakumda-samtāne in Sr (540). I have decided to quote the vyavahārastandpoint and the paramartha-standpoint as found in Kundakunda's Samaya-sāra and summarised in Bhatt 1974:280, note 1-2, and 281-282. The vyavahāra-standpoint is concerned with the understanding of worldly affairs, while the paramartha-standpoint relates to the ultimate reality.
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