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218
PROBLEM OF AVIDYA
[ch.
arises that if this loss and recovery of perfection be real events in the history of the self, does not the self undergo change of nature? If it does undergo a change, the self will be dynamic principle like the soul of the Jaina. But so far as the monistic school is concerned we do not think it warrantable to suppose that the self is believed to be a changing constant. It is affirmed in one breath that the self merely appears to undergo change and that this appearance is real. It is difficult for the logical understanding to be reconciled with this position.
The relation of karman with the individual self is also not intelligible. It is held that the karmans remain embedded and mature in māyā in the period of dissolution, and the self experiences their results only from the time of new creation. It appears that karman does not become integrated with the self's nature. But how can the self be subject to the consequences of karman which remains detached from it? This conception seems to be analogous with that of the Sankhya and we have criticized this conception which makes bondage and emancipation vicarious
The Saiva makes emancipation of the self dependent upon Divine Grace. But the Jaina cannot accept this position. He makes the individual the architect of his fortune and the maker of his destiny. The individual is alone responsible for his degraded status and it is up to him to work out his salvation by his unaided efforts. He will of course exploit all the advantages from the śāstras and the instruction of teachers. But ultimately he must depend upon himself for his success or failure. The credit or blame must be taken by him alone. The descent of the Divine Grace cannot be arbitrary. It presupposes a spiritual preparation of the individual self as a condition. The Jaina would have it that this very condition automatically leads to the succeeding stages of spiritual development. If the descent of Divine Grace is interpreted as a necessary result of previous spiritual preparation, the Jaina philosopher would have no objection to this interpretation in spite of its mystical appearance.
XV
CONCLUSION
We have studied the various conceptions of the nature and function of avidyā or nescience in Indian thought. We have also recorded the criticism of those conceptions from the Jaina philosopher's standpoint. We have found that mithyātva or mithya-darśana (perverted attitude) is the Jaina equivalent of avidyā quâ the fundamental or basic defect responsible for worldly existence. Avidya quâ the conditions of worldly existence consists in the threefold elements of
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