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Doer and deed - An axiological point of view:
We may discuss the philosophy of doer and the deed from the axiological point of view. From the niscaya point of view, the transcendental self is the doer and enjoyes of its own pure states. From the Vyavahāra point of view the empirical self is the doer and enjoyer of the impure states of self. This is the spiritual perspective of Anekānta. There is no denying the fact that the empirical self has been the doer of impure dispositions of attachment and aversion since an indeterminable past, so it is no doubt the author of these dispositions. but according to the niscaya point of view, in whatever deeds the empirical self may get itself engaged in the world, they are not the representative of the self in its transcendental nature. When it is axiologically said that the empirical self is not the author of these impure dispositions; the purpose is to persuade the self to look behind these disposition. The chief point of reference is the self in its pure nature. There is no contradiction in affirming that the enlightened self which has realized its true nature manifests the pure modes and thereby becomes the substantial agent of those modes, and in affirming that the ignorant self because of its erroneous identification with the alien nature envelops impure dispositions, and thereby it is called their agent. 25 Just as from gold only golden things can be produced, and from iron only iron things, so the enlightened self produces pure modifications and the ignorant self produces impure ones." 26 When the ignorant self becomes enlightened, it starts generating pure modifications without any discongruity. Thus the self is simply the doer of its own states and not the doer of anything else whatsoever. The empirical self is the author of impure psychic states on account of its association with attachment and aversion. But if we advance a step further and reflect transcendentally, we arrive at the inevitable conclusion that the pure self can not be the author of these impure psychical states because they are foreign to its nature. Thus the transcendental self is the doer of transcendental psychical states. Besides it is also their enjoyer.
Auspicious, inauspicious and pure psychical states:
Again, the spiritual perspective of Anekanta is expressed when it is said that auspicious and inauspicious psychical states of self continue to captivate it in never-ending tensions and the pure psychical states of self engenders equanimity. Thus from the niscaya point of view both the auspicious and inauspicious psychical states prevent the self from
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