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 67

CHAPTER 2
JAINA PATH OF PURIFICATION (LIBERATION)
Introductory We have already given in the first chapter a brief account of the nine reals. Among them the sentient and the insentient substances are the two fundamental reals. The third real is the inflow of the karmic material atoms into the sentient substance, the soul. The inflow takes place as a result of thought activity. The fourth real is the bondage which is nothing but a close connection of the soul and the karmic matter, that is, of the sentient and the insentient substances. The fifth and the sixth reals ar the stoppage of the inflow of the karmic matter and the partial dissociation of the bound karmic matter respectively. They are caused by the elevated and bright spiritual states of the soul. The seventh real is the total and absolute dissociation of the karmic matter from the soul. It is called liberation; it is the perfect pure state of the soul. Thus, the five reals beginning with the inflow are covered by the two fundamental reals, viz. the sentient and the insentient substances. The eighth and the ninth reals are the auspicious karmic matter and the inauspicious karmic matter respectively. They are but the bound karmic matter. So, if we include them in the bondage, the total number of reals remains seven only. Just as there is a tradition of nine reals, so also there is a tradition of seven reals. The inflow and the bondage are the causes of worldly existence, whereas the stoppage and the partial dissociation are the causes of liberation. The inflow of the karmic matter, which presents us the means of liberation, is regarded as auspicious. It is considered to be a religion.2
1. In the Tattvarthasūtra (1.4) of Vācaka Umāsvāti there is mention of seven reals. 2. There are three forms of religion (dharma), viz., its cause, its nature and its effect.
Among them, the righteous activity is the cause of religion. The nature of religion