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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they exist in their untarnished sublime form. The second kind is that of the impure souls which interact with matter. This interaction with matter is of three types - (1) Dravya or material karma (in the form of particles), (2) Bhāva or mental karma in the form of attachment, aversion, and fondness), and (3) Nokarma or subsidiary karma (in the form of the body). A soul is in continuous contact with matter in these three ways. The nokarmas that continue to be in contact with the soul every moment are very minute. They cannot be felt through sense organs. After the death of the existing body the soul gets another gross body according to the karmas acquired by it. This is called its birth. It remains active in this existing body as long as it does not leave it. This is called its life. When it leaves this body and acquires a new body according to its karmas, it is called its death. In the world there are infinite such souls that exist in one particular realm and one particular body for a very long period. When they finally leave that body it is called their death. It is also called 'acquiring a new realm and a new body' by them. After their death they continue to get reborn time and again in the same realm and same type of body. This is called their birth. The intervening period of this birth and death is very minute. Such beings are called nigoda (the dormant form of life). This is a perpetual and continuous process of successive birth and death or successive rebirth with an extremely minute intervening period.
Thus we see that death is the natural end of life and birth is the natural consequence of death. Birth and death are the consequences of the interaction between soul and matter. Life and death are specific states of the soul that acquires 'or abandons a body. Since time immemorial soul has been acquiring new bodies and abandoning them in due course under the influence of karmas. Birth and death are the milestones in the long journey of soul commenced at some unknown point in the beginningless sequence of time. Therefore, the process of life and death is applicable only to body dwelling souls. It is applicable neither to disembodied pure souls nor to soul-less bodies.
Now the second question - What is the form or definition of the life that forms the bridge between the two ends called birth and death? It is a very important question and for its answer a detailed survey of living beings is needed.
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