________________
Pariņāma in the works of Umasyati and Kundakunda
131
this Upayoga which are responsible for the varied states of bondage and the final state of liberation.
It must be noted that Upayoga' primarily denotes jñāna and darśana i.e. refers to the aspect of knowledge only, but, when viewed from the ethical standpoint, it comes to be classified as subha, aśubha and suddha. Of these first, as seen above, refers to the subha-pariņāma of the soul, which causes the meritorious influx of karmas and happiness, as its fruit. Asubha pertains to aśubha-parņāma (thought-activtity), leading to the sipful influx of karmas in the soul, and the fruit of which is the experience of misery. Both these Pariņāmas occur in the worldly state of bondage. On the other hand, that Upayoga which is free from the worldy dualism of good and evil, happiness and misery, in other words, from raga, dveśa and moha is called suddha or pure. This ultimately leads the soul to mokṣa or self-realisation. In this state, jñāna, karma and phala cannot evidently be understood, as in the state of bondage, The soul in this state is steady in its own self, and non-attached to anything alien to itself. So, we have to understand that its jñana, karma and phala are all 'self-ward' (directed to the self). It is only from this point of view, that the Jain can consistently hold the view that the soul in suddhopayoga realises its nature of infinite jñāna, dargana, caritra, sukha etc.
Thus, Kundakunda, through the principle of Pariņāma, explains the different transformations of the soul from the various mundane states to the pure state of liberation, the cause of the mundane states and the means of achieving liberation. Through his theory of karma-pariņāma, he makes an attempt to explain how the two absolutely distinct entities come to influence each other, and make this world as it is. In short, the principle of Pariņāma has been useful in explaining metaphysics and ethics, as well as the mundane phenomena of the world, in which, a man, or for the matter of that, every living being, finds himself
