________________
Parināma in the works of Umasväti and Kundakunda
129
Kundakunda explains the nature of bondage and its cause thus. He says that when the soul functions in an 'otherward' attitude as 'I am this', 'this is mine', identifying itself with things other than itself, through its Pariņāmas of rāga (attachment), dveśa (aversion), moha (delusion), it comes to have the state of bondage.33 This is the same thing as to say that it is through rāga-dvesa-moha Parinamas, that the soul becomes 'otherward' in its attitude, which is responsible for the influx of karmic matter which clings to it.
Another important thing, that is pointed out is that the soul is the direct agent of its own modifications only, and not of those of matter, but maiter being transformed into karmas by reason of the soul's thought-activity, the soul is called an auxiliary cause of the modifications of matter into karma. Similarly, matter is the direct cause of its own modifications only, but being responsible in producing thought-activity (rāgādi) in Jiva, it is regarded as the auxiliary cause of the latter's modifications, 4 Thus, the Jain provides a causal nexus or rather a nexus of action and reaction between Jiva and Pudgala.
The means to liberation and the nature of the state of liberation, are described by Kundakunda.35 There he aims at showing that when the soul, by its properly directed process of Pariņāma, through Samvara-blocking and nirjarā-shedding of Karmas, totally destroys its passions, viz. rāga-dveśa-moha, and the consequent infiux of karmic matter, its attitude becomes 'self-ward' i. e. it realises its own true self which is the state of liberation. In this state, the soul does not cease to function altogether, but continues to modify itself into pure infinite jñāna, darsana,
33 PS I. 84, see also PS II. 85, PS 11. 96, PK 135–137 34 PS II. 92, SS-87 35 PK 149; PS I. 80; PK 152, 157, 159; PS I. 19 & 60.
.
