Philosophy In Jain Agams: Soul: Bondage and Salvation

In the present context, one point is noticeable that Samayasāra has no belief in the bondage of soul. From this, it is also clear that when there is no bondage of the soul then what is the relevance of salvation stands? Samayasāra does not discuss this. There is a possibility that the writer has not mentioned about it intentionally because by accepting this, the nature of the soul will be similar to the Sānkhyas 'puruṣa'. According to Sānkhya philosophy, both bondage and salvation occurs in Prakṛti (primordial power)^[1],  and not within 'puruṣa'. Though Ācārāṅga has clearly announced that 'kusale puṇa ṇo baddhe ṇo mukke^[2]', a kuśala (self restraint) neither gets into bondage nor into salvation, one who does not get into bondage, how can he then get into salvation? Commentators of Ācārāṅga derive the different meanings of the word 'kusale'.^[3] Sānkhya philosophy always describes 'puruṣa' as 'apariṇāmi' (non-transforming) whereas according to Jain philosophy, there are innate subtle transformations even in the pure state of the soul.^[4] Thus, the concept of soul accepted in Jain philosophy is different from Sānkhya's conception of soul i.e. puruṣa. So, it can be propounded that a pure soul undergoes neither bondage nor salvation. The conception of bondage and salvation depends upon karma principle. The worldly soul gets into bondage and gets freedom from it. All these states occur due to matter. From an empirical point of view, the soul gets bound by karmas and attains salvation. From the transcendental point of view, it always stays in its pure form. It has no contact with karmas. It is exclusive. It is destined. It is general and non-compound.^[5] In the condition of pure conscious experience, pramāṇa (valid cognition), naya (ways of approach or standpoint), nikṣepa (transferred epithet)-none of these means of knowledge have any role. When pure consciousness is experienced, duality vanishes away and only the experience of consciousness remains-

udayati na nayaśrīrastameti pramāṇaṃ,
kvacidapi ca na vidmo yāti nikṣepacakraṃ,
kimaparamabhidadhmo dhāmnisarvaṅkaṣesmin,
anubhavamupayāte bhāti na dvaitameva^[6]

According to niścaya naya the pure consciousness is the nature of the soul. However, according to vyavahāra naya, consciousness experienced in the present moment is a karma-bound state. That soul is wandering in this world due to karma is a fact that must also be accepted. Acharya Kundakunda, a strong believer of niścaya naya has also approved the necessity of vyavahāra naya.^[7]