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Pāramārthika view as advocated by Sankara negates the Pāramārthika existence of other material and non-material objects of the world which, in the view of the Jaina, have their own independent existence. The Vyavahāra Naya of the Jainas simply points to our slumbering state in the domain of spiritualism, and does not in the least touch the existential aspects of things. The Suddhanaya or Paramārtha Naya simply serves to awaken the slumbering soul to attain its spiritual heritage. It does not pretend to annul the external things by mere spiritual outlook. We may say that Sankaracārya seems to be indebted to Kundakunda for using the terminology of Pāramārtha and Vyavahāra.
ŚUDDHA UPAYOGA AS THE HIGHEST GOOD : Fourthly, the attainment of Suddha Upayoga is the highest goal of human pursuance. Therein the self synchronically realises omniscience and happiness which are its cognitive and affecting potencies respectively. According to Jainism, consciousness is the discriminative characteristic of the soul. It manifests itself in Upayoga, which follows from consciousness as the conclusion from premises. The Upayoga is of three kinds, namely, Subha (auspicious), Aśubha (inauspicious) and Suddha (pure). The self is said to possess auspicious Upayoga when it is absorbed in the performance of meritorious deeds of moral and spiritual nature. Hence the self acquires celestial births which, it may be noted, are also a part and parcel of worldly career. Besides, when the self entangles itself in demeritorious actions of violence, sensual pleasure, and the like, it is said to possess inauspicious Upayoga. Hence the self is led to the sub-human and hellish births. Both these auspicious and inauspicious Upayogas
Spiritual Awakening (Samyagdarśana) and Other Essays
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