Religion and Philosophy of the Jainas

SR No.: 001190
Original Sutra Author: N/A
Author: Virchand R Gandhi
Publisher: Jain International Ahmedabad
Publication Year: 1993
Total Pages: 266
Language: English
Classification: Book_English, Philosophy, Ethics, & Principle
File Size: 13 MB

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RELIGION AND PHILOSOPHY OF THE JAINAS
moral causation (karma) lies in its maintaining that though the passions are the root-cause of the misfortune befallen on us, that is, it is passions that blind our vision and hamper our capacities, they cannot directly do so but only indirectly through the medium of matter or material particles. I think that this peculiar feature of the Jaina theory of moral causation has enabled the Jaina philosopher to go into the details thereof. The belief in the material medium is not to be regarded as unreasonable and unintelligible. It is an acknowledged fact that an emotion is not the sum-total of the bodily changes that invariably accompany it; as a matter of fact, emotion is something that causes the concerned bodily changes; and it is these bodily changes that directly affect our Intellect. That is, emotions do not directly affect our intellect but indirectly through the changes taking place in the bodily system. Emotion and Intellect are not material but the former affects the latter through the material body.
One who desires to get rid of the karmic particles first stops their influx. This is called the process of saṁvara. But how can one stop the influx ? For that he should gain control over his senses and mind, acquire knowledge and practise concentration. And the karmic matter already in combination with the soul must be dissociated. This is called the process of nirjarā. By the fire of austerity one can completely dissociate the karmic matter intermingled with the soul. And this possibility shows that fatalism is a false belief. In short, to be completely free from karmic matter one should completely become free from passions. And vows, austerities, etc. should be practised in so far as they help us in lessening or destroying passions.
The Jaina theory of karma gives ample scope to the freedom of will. Karmas simply determine the conditions and circumstances in which a living being will be put. But they do not determine as to in what way the living being will react in a particular condition, situation or environment. The Jaina theory of karma maintains that a living being is completely free