Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

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A SOURCE-BOOK IN JAINA PHILOSOPHY
avirati (vowlessness), pramada (negligence), kaşaya (passion) and yoga (psychophysical activities). The thoughts of atman by which karmas flow-in, is called bhāvāsrava, and flowing-in of karmic matter is dravyasrava. The emergence of karma-paryaya in the matter and coming upto ātman is dravyasrava. Though wrong belief etc., five causes are called as thought-influx (bhāvāsrava); but really at the first moment these are the efficient causes of psycho-physical activities, which is the immediate cause of attracting the karmic matter. So these (wrongbelief etc.,) are called thought-influx. The next momentary thoughts are bondage. According to the varying intensity of thought-influx, the karmic matter is attracted and attached with the soul.
The description of the five causes, i. e., wrong belief etc., is, briefly, as under
1. WRONG BELIEF (MITHYATVA)
It means reverse or contrary belief; or lack of metaphysical knowledge. Due to wrong belief, a person considers non-living as living matter and vice-versa, he also cannot differentiate between dharma (path of salvation) and adharma (cause of bondage). He remains in illusory state.
Wrong belief is of two types: (1) natural (naisargika or sahaja) and (2) grasped (grhita). Due to both of these wrong beliefs, the truth-seeking tendency cannot arise in the jiva. He exposes his belief in pseudo deities (ku-deva), pseudo-religion (ku-dharma), pseudosaints (ku-guru) and public follies (loka-mudhatā).
Wrong belief is the root cause of the infinite samsăra.
2. VOWLESSNESS (AVIRATI)
Vowlessness means lack of control over five senses and mind. In this state, jīva does not renounce the sensual pleasures, even he has no wish to do so. He wants to enjoy sensual pleasures and has no inclination towards renunciation. Due to the intensive passions ātman cannot accept the vows of a monk (śramaṇa-cāritra) and not even householder's vows.
3. NEGLIGENCE (PRAMADA)
Negligence is the lack of enthusiasm towards the spiritual progress. It is of fifteen kinds, viz; (1-4) talks about food (bhojankatha), women (strī-kathā), ruler (rāja-katha) and state (deśa-katha),