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results on account of the Karmic Upādhis, and these Upayogas will again continue to captivate the self in the never-ending wheel of misery. Consequently, the attainment of these two Upayogas can never function as the Summum Bonum of human life. The Jaina, therefore, makes an explicit pronouncement that so long as the self is mated with these two types of Upayoga, it will be unfruitfully dissipating its energies in pursuit of vain mirages; and so the highest good will ever remain shrouded in mystery. But as soon as the self parts company with these auspicious and inauspicious Upayogas, it joins hands with Suddha Upayoga. In other words, the experience of Suddha Upayoga automatically obliges the Aśuddha Upayoga (Subha and Aśubha) to disappear, with the consequence that the transmitgratory character of the self evaporates in totality. Spiritually considering, we may say that both the impure Upayogas in the form of virtue and vice prevent the soul from attaining to the loftiest mystical heights, hence they should be equally condemned as unwholesome for the healthiest development of the spirit. But if the empirical self finds that it is difficult to rise to mystical heights, it should perform auspicious activities so as to achieve atleast heavenly happiness but with the clear knowledge that these performances however intensely and ceaselessly conducted will in no way enable it to relish the pure Upayoga. The inauspicious activities should by all means be disapprobated, inasmuch as they will bring about thousands of heart-rending miseries. The pure consciousness which relinquishes the impure Upayogas associated with the empirical consciousness realises omniscience and such happiness as is transcendental, born of the self, supersensuous,
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Spiritual Awakening (Samyagdarśana) and Other Essays
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