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 474

A SOURCB-BOOK IN JAINA PHILOSOPHY
453 moment in an empirical jīva when the karma does not enter in. In this specific sense, we can say that the influx of the karma has a beginning and in the general sense of the relation of the karma to the soul."
A question has been pertinently asked regarding the adequacy of explanation of the usual statement that the kārmic influx is anādi (beginningless), but it has an end. How can that which is beginningless can have an end ?
The answer is, in general sense that which has no beginning has no end, specifically with reference to the generic relation. But with reference to particulars this fact of relation need not be true. For instance, the relation between the gold and ore of the gold, between milk and ghee is anādi because gold is in the ore and ghee is in the milk. But they can be separated, in this sense, the relation has an end.
But from the point of view of the relation of the specific karma to the soul, we can say that the association of karma with the jīva has a particular point of time and therefore, it had a beginning. Similarly, the karma that has accumulated in the soul can also be washed away at a particular time, and the new karma enters. And there is new bondage. But the flow of karma as such into the soul in its generic aspect is beginningless. Although from the point of view of specific karma, it has beginning and also an end. The karma that is flowing into the soul from the beginningless time can be exhausted by the self-control, tapas and other moral and spiritual activities. The accumulated karma gets destroyed and the ātman becomes free from the
kärmic encrustation.” 1.THE SUPREMACY OF THE KARMA OR OF THE ATMAN
A question has been asked regarding the supremacy of the ātman or of the karma which is supreme, which is more powerful ?
1 (a) Pañcāstikāya -- Ācārya Kundakunda.
(b) Paramātmaprakāśa 1, 59-60. 2 (a) Pañcādhyāyi 2, 45, Pt. Rājamalla
(b) Lokaprakāša-424
(c) Sthānānga 1, 4, 9, ţikā 3 Uttarādhyayana 25, 45.