Jaina Philosophy and Religion

SR No.: 001604
Original Sutra Author: N/A
Author: Nyayavijay
Publisher: B L Institute of Indology
Publication Year: 1998
Total Pages: 500
Language: English
Classification: Book_English, Philosophy, & Epistemology
File Size: 12 MB

Page 361

Jaina Logic
333
of saryoga (conjunction) between the soul and karma. Samyoga is a relation of conjunction obtaining between two substances that were not conjoined previously. Thus, there are two distinct states involved in the notion of samyoga, the previous absence and the later presence-which are inconsistent with the hypothesis of absolute changelessness or permanence. Liberation is the dissociation of all the bound karmas. Thus bondage and liberation are the two states of the soul. One that is bound with the karmas becomes free from them. Thus, one and the same soul passes from the state of bondage to that of liberation. The absolutely changeless soul cannot have these two states. But if the soul is regarded as persistent through changes, that is, variable constant, then alone the different states of happiness and unhappiness, punya and papa, bondage and liberation, etc., become possible and explicable in its case.
As in the doctrine of the absolute permanence of the soul, so also in the doctrine of its absolute impermanence (momentariness) the above facts remain unaccounted for. So it is logical and reasonable to accept a persistent substance soul running through ever-changing modes, transformations, forms or states. Though the soul undergoes incessant changes, the soul qua soul persists through them all, remains eternal and unimpaired. For instance, a book, a piece of cloth, or an umbrella becomes dirty or gets spoiled with the splashes of filthy water or with the stains of excreta of birds, etc., or is decorated with colours, but on that account it does not cease to exist altogether. Similarly, the soul assumes different changes, but on that account it does not cease to exist altogether. A man, a horse, an elephant, etc., undergo bodily changes but on that account they do not cease to exist altogether. They themselves are said to have become fat or lean or to have assumed different bodily changes. In the same way, though the soul undergoes changes, yet on that account it does not cease to exist. Those changes, modes, forms or transformations being of the soul itself, the soul qua soul wholly persists through them all. Over and above the ordinary changes like dullness, brightness, etc., that gold may undergo, different changes, modes, transformations or forms like ear-rings, necklaces, bangles, bracelets, wristlets, waist chains, etc., are of gold itself, and through them all gold persists alright. Similarly, the soul wholly persists through different states not only of the present birth but also of different births. If this is the case, then alone can the soul experience the fruits of its good or bad actions in the present birth, the next birth, or the birth after many intervening ones, the moral