Introduction to Jainism and its Culture

SR No.: 001605
Original Sutra Author: N/A
Author: Balbhadra Jain
Publisher: Kundkund Gyanpith Indore
Publication Year: 2002
Total Pages: 334
Language: English
Classification: Book_English, Religion, & Culture
File Size: 21 MB

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available and there is fruition of mohaniya karma the being considers the activity to be sorrow.
External things or sources, in fact, do not give joy or misery; the being derives joy or misery out of them. The availability of sources of pleasure and pain, these sources having pain and pleasure, and deriving pleasure and pain out of them are three different things. Woolen cloth is pleasant in winters and to the same person it becomes uncomfortable in summers. Even in summers if the man suffers from malaria the same woolen cloth becomes pleasant. A thing pleasant to one person may be unpleasant to another person. Considerations of joy and misery vary according to circumstances, inclinations, and attitudes of a person. It varies from person to person due to fruition of mohanīya karmas. However, the external causes are availed due to fruition of vedaniya karmas.
There is no joy or misery in external things but they certainly are motive causes. Wealth is believed to be a source of happiness but the very same wealth also becomes a cause of misery. Knowing about wealth thieves and bandits torment. Wealth invites tax raids. Wealth causes rifts between father and son, brothers, and relatives and they end up in fights, legal or otherwise. Wealth is also the cause of murders and wars. This indicates that there is neither joy nor misery in wealth but it causes joy and misery both. Hatred, controversy, struggle, war, killing all these are inspired by passions of one or more persons. Wealth does not evokes these, it just triggers passions. Thus wealth is a mere subsidiary cause. This world is filled with infinite instruments of joy and misery but they are available only on fruition of sātā vedaniya and asātā vedaniya karmas.
AYU KARMA
Fruition of āyu karma fixes the life span of the bodies in various realms, namely those of humans, animals or subhumans, gods, and hell-beings. This means that as long as āyu karma is in state of fruition the soul to body relationship is not terminated in spite of disease or accident. And when the āyu karma comes to an end this relationship is terminated in spite of all possible efforts to postpone.
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