Book Title: Structure and Functions of Soul in Jainism
Author(s): S C Jain
Publisher: Bharatiya Gyanpith

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Page 238
________________ 234 :: Structure and Functions of Soul in Jainism there is simply dynamism, the idea of evolution is attached to it by us in accordance with a purpose in view. Dynamism does not care whether there is evolution or not. It can go on with very slight variations in which the distinctive part is reduced to a minimum. It is known in Jaina philosophy as the sadrśā parinamana (change by similarity). Rājamalla mentions similar and dissimilar variations under the conception of tadatadbhāva, the former are found in the liberated ones while the latter belong to the mundane jīvas.? I Kundakunda's Treatment of the Pure Soul Kundakunda describes the soul from the pure viewpoint (śuddha naya) by which he means a description made by keeping the pure state of the soul in mind. In his ‘Samayasāra' he repeatedly draws a distinction between the soul's description made from the realistic (niscaya) and the empirical (vyavahāra) points of view. He says: “The nondistinguished one soul is most desirable in the universe. When there is the story of its bondage, it becomes untrue.”2 "The knower is said to be having conduct, conation and knowledge from the vyavahāra point of view. From the pure point of view there is neither knowledge. nor conduct nor conation, but it is the pure knower.” The soul is a unity and its division into various faculties can be made only from the empirical view-point. Further it is said: “He is the knower who knows that the soul is not the doer of the karmas and of the quasi-karmas, i.e., the body and the environment." Again “from the niscaya or the realistic point of view the soul is the doer of itself and enjoys itself."5 These couplets 1. Rājamalla: Pañīcādhyāyi, I, verse 326 2. Kundakunda: Samayaprābhrta, verse 3 3. Ibid., verse 7 4. Ibid., verse 80 5. Ibid., verse 89 Jain Education International For Private & Personal Use Only www.jainelibrary.org

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