Some Jain Concepts and Conduct

SR No.: 001417
Original Sutra Author: N/A
Author: Sushma Singhvi
Publisher: B J Institute
Publication Year: 2005
Total Pages: 76
Language: English
Classification: Book_English, Principle, Achar, Spiritual, C000, & C005
File Size: 5 MB

Page 66

The Concept of Ātman]
[55
free from matter. The sărkhya system seems to emphasize this aspect of self. Jainism, true to its philosophy and tradition of non-absolutism takes into consideration both the aspects. Self with karmaņa śarīra is empircal. Adrasta in Nyāya Vaišesika and karaṇa śarīra in śārikhya yoga correspond to karmaņa śarīra of Jainism. In Vedānta also empirical illusionary self is accepted for practical purposes. Jainism, Sänkhya and Vedānta views resemble where self is represented in its pure intrinsic form.
Categories of self : On the basis of potentiality of achieving salvation kundakundācārya designates two categories of the Ātman (i) bhavya and (2) abhavya.'3 Bhavya souls are those who have capability of shedding off all the binding karmas and becoming siddhas, where as abhavya souls can never attain salvation.'4 An abhavya soul remains ignorant and mithyādrsti in spite of practicing vrata, samitis, guptis, sila and tapa as propounded by Arhantas in āgama. An abhavya soul having no faith in mokṣa tattva can gain nothing from svādhyāya as the knowledge so acquired would not be based on right faith. An abhavya Jiva remains entangled in the worldly pleasures and comforts.'s Moreover, it does not have faith in śuddhopayoga of falsehood in spite of listening to the sermons from āgamas. This behaviour is more or less similar to that of a serpent which does not become free of venom in spite of taking sweetened milk." Bhavya soul quite unlike abhavya soul practices nijabhāvanā which helps in destroying the karmas. Once four ghatiya karmas, Jñānāvaraniya, Darśanāvaraniya, Mohaniya, Antarāya, are annihilated the intrinsic qualitites of the soul like Anantajñāna, Anantadarśana, Anantabala and Anantasukha become manifest and such a soul enlightens lokāloka, The soul, free of karmas, becomes Paramātmä and is known as Jñāni, Śiva, Paramesthi sarvajña, Vişņu, Chaturmukha and Buddha etc The soul is designated as Jõāni by virtues of kevalajñāna; such a soul is symbolic of well being, hence Śiva; it attains highest