Samayasara - by Acharya Kundakunda: Characterization Of The Enlightened Soul

kammassa ya pariṇāmaṃ ṇokammassa ya taheva pariṇāmaṃ.
 ṇa karedi edam
ādā jo jāṇadi so havadi ṇāṇῑ..7

ṇa vi pariṇainadi ṇa giṇhadi uppajjadi ṇa paradavvapajjāe.  
ṇāṇῑ jāṇaṃto vi hu poggalakammaṃ aṇeyavihaṃ..
8

ṇa vi pariṇamadi ṇa giṇhadi uppajjadi ṇa paradavvapajjāe.
 ṇāṇῑ jāṇaṃto vi hu sagapariṇāmaṃ aṇeyavihaṃ..
9

ṇa vi pariṇamadi ṇa giṇhadi uppajjadi ṇa paradavvapajjāe.
 ṇāṇῑ jāṇaṃto vi hu poggalakammaphalaṃ aṇaṃtaṃ..
10

ṇa vi pariṇamadi ṇa giṇhadi uppajjadi ṇa paradavvapajjāe.
poggaladavvaṃ pi tahā pariṇamadi sagehi bhāvehiṃ..
11

(Jo ādā) The soul, who (jāṇadi ṇo karedi) is [positively] aware of, but does not allow himself to be involved in (edaṃ kammassa ya) the modification of karma (taheva ya) and similarly (ṇo kammassa pariṇāmaṃ) the modification of the [physical] body, (so havadi ṇāṇῑ) is the enlightened one.

(Ṇāṇῑ) The enlightened soul, (jāṇaṃto vi) though [positively] aware of (aṇeyavihaṃ poggelakammaṃ) various types and modes of karmic matter, (hu ṇa vi pariṇamadi) certainly does neither mutate into (ṇa giṇhadi) nor assimilate (ṇa uppajjadi) nor is transmuted by (paradavvapajjāe) the modes of the alien substance.

(Ṇāṇῑ) The enjightened soul, (jāṇaṃto vi) because he is [positively] aware of (aṇeyavihaṃ sagapariṇāmaṃ) various types of his own modes, (hu ṇa vi pariṇamadi) does certainly, neither mutate (ṇa giṇhadi) nor assimilate (ṇa uppajjadi) nor is transmuted by (paradavvapajjāe) the modes of the alien substance.

(Ṇāṇῑ) The enlightened soul, (jāṇaṃto vi) though [positively] aware of (aṇaṃtaṃ poggalakammaplialaṃ) infinite varieties of the fruition of karma (hu ṇa vi pariṇamadi) certainly does neither mutate into (ṇa giṇhadi) nor assimilate (ṇa uppajjadi) nor is transmuted by (paradavvapajjāe) the modes of the alien substance. (poggaladavvaṃ pi) physical material substance [matter]. Also (tahā ṇa vi pariṇamadi) does neither mutate into (ṇa giṇhadi) nor assimilate (ṇa ppajjadi) nor get transmuted into (paradavvapajjāe) the modes of the alien substance, because (pariṇamadi sagehi bhavehiṃ) it always mutates into its own modes/states.

Annotations:

Applying the basic cosmic law that each of the six eternal (uncreated) substances (dravyas) is fundamental and irreducible into another but always mutate into its own modes or states. The above verses initiate the discussion on the causal relation between the non-physical soul and the physical body generally known as psycho-physical relationship. In the succeeding verses this discussion will be elaborated.

In the preceding verses, we had discussed the benefits of enlightenment of the soul. Here Ācārya Kundakunda (the author) characterizes the enlightened soul, who, while congitively active, remains volitionally passive and (substantially) unaffected by the series of changes or modification occurring both in the physical or gross body (nokarma) and also in the subtle or micro-body (karma-śarῑra) with which the soul is enveloped. This is because the dawn of enlightenment has revealed the ultimate distinction between the material and the non-material.

In the worldly life, there is the belief that the body and the soul are so inter-connected that any change in one would serve as an occasion for corresponding change in the other. Again, the mental severance of the worldly unity into a physical and a psychical aspect gives rise to such complex questions as to the way in which the soul "has or owns" the successions of modes of its material environment. Empirically, (in the worldly state) the soul does undergo gross emotional states and psychological dispositions such as desire, anger etc., by its own intrinsic psychic nature. There, in the same space, is the karmic matter which also undergoes modifications. The psychological dispositions create a glueyness and the attracted karmic matter adheres to the soul and become karma or karmaśarῑra. Karma also undergoes modification and, in due course, comes to fruition and the soul experiences pleasure or pain i.e. enjoys or suffers the fruits of the karma. This is the empirical view before the dawn of enlightenment. But for the enlightened, the ultimate severance of the soul and karma (and body) is so clear and complete that while being aware of all the modifications of the karma and karmaphala, he remains aloof from all these. With the enlightenment comes, the conviction that the soul and Karmic matter each determine its own modification itself and neither of them has the causal action on the other. In other words, soul is the cause of its own modes and the karmic matter is the cause of its own. If the different aspects of view are borne in mind, both the empirical and the transcendental propositions are not incompatible. Verse no. 3.11 reiterates the cosmic law that the matter, inspite of its propensity for interaction with the soul (jῑva), conscious substance always retains its own fundamental character. It can neither transmute into nor can be transmuted by jῑva.

Sources

Samayasara - by Acharya Kundakunda Publishers:
Jain Vishva Bharati University First Edition: 2009

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Page glossary
Some texts contain  footnotes  and  glossary  entries. To distinguish between them, the links have different colors.
  1. Anger
  2. Body
  3. Dravyas
  4. Environment
  5. Karma
  6. Karmic matter
  7. Kundakunda
  8. Nokarma
  9. Soul
  10. Space
  11. Ācārya
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