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(Vibhāva Paryāyas) and accepts that the empirical self has been associated with the non-essential modifications (Vibhāva Parvāyas) since an indeterminable past, thereby it has identified itself with attachment and aversion.3! We may point out in passing that the transcendental self occupies itself with essential modifications (Svabhāva Paryāyas) and goes beyond the quality of attachment and aversion and is the doer of detached actions and the enjoyer of pure knowledge and bliss. The empirical self is potentially transcendental, though this transcendental state of existence is not actualised at present; hence the distinction is incontrovertible. The wordly human beings have identified themselves with the non-essential modifications (Vibhāva Paryāyas) from beginningless past. Kundakunda, therefore, draws our attention to the essential modifications (Svabhāva Paryāyas) of self. He advises us to relinquish the working of Vibhāva Paryāyas after turning to Svabhāva Paryāyas of self. No doubt we are in the empirical form of existence from beginning past, but his theory of Svabhāva Paryāya reminds us of our spiritual magnificence and glory. The doctrine of Svabhāva Paryāya does not assert that the self is at present perfect but simply affirms that the self ought to attain the height illumined by it. It has the force of 'ought' and not of 'is'. But the force is valid for empirical selves having VibhāvaParyāyas. Kundakunda regards the attainment of Svabhāva Paryāya as the attainment of knowledge-consciousness (Jñāna Cetanā) which is the full-fledged and legitmate manifestation of consciousness. 32 The Arhat or Siddha state is the state of knowledge-consciousness, the state of omniscience and bliss. 33
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