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

Page 460

A SOURCE-BOOK IN JAINA PHILOSOPHY
is not possible for the jiva alone without the association of pudgala in the form of kārmic particles and similarly, pudgala in its isolated state cannot get attracted to the soul. The co-mingling of the jīva and pudgala is responsible for the association of jiva reference kārmic particles. Therefore, we cannot make a statement from the absolute point of view that jīva is pure cetana and karma is pure jaḍa (unconscious). Jīva also has been intimately associated with the kārmic particles can be considered as jaḍa and karma because of its association with the jīva can be described as having consciousness. When the jiva and karma becomes separated completely in the highest state of perfection, then we can say that jīva is pure consciousness and pudgala is pure matter and unconsciousness.
The samsarī jīva (empirical individual) get associated with the karmic particles and due to the association, the bhavakarma in the form of răga-dveşa (attachment and hatred) are born. A question arises that if jiva in its pure form and pudgala in its pure form are active in their own pure nature, then how can the bhavakarmas be born and who would be responsible for these? The bhavakarmas are neither purely due to the self nor due to the pure pudgala. Therefore, what is the cause of the bhavakarma ?
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The answer is, the individual ego is neither the pure atman, nor the pure pudgala. It is a mixture of the atman with the karmic particles which are modifications or expressions in the empirical sense of the karmic particles. We can say that it is an organism and not a pure soul. The passions like raga-dveşa are produced due to the association of the karmic particles with the conscious jīva through the activity of the jiva in the form of bodily, mental and speech. All this is due to the diversity and variety of the encrustations of the kärmic particles in the soul.
Those, who consider the relation of karma with the soul from the noumenal point of view, say that atman has its essential nature in jñana, darśana and caritra and the expressions of the essential nature are due to be found in the emotional set up like rāga-dveṣa. And due to this, the karmic particles pollute the soul. And therefore, the soul is not the karta of the karmic encrustations nor the bhoktā.