Studies in Jaina Philosophy

SR No.: 001616
Original Sutra Author: N/A
Author: Nathmal Tatia
Publisher: Jain Cultural Research Society
Publication Year: 1951
Total Pages: 366
Language: English
Classification: Book_English, Philosophy, Knowledge, Yoga, & Epistemology
File Size: 9 MB

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JAINA DOCTRINE OF KARMAN
[CH.
The infinite energy of the soul is circumscribed by the energyobstructing karman. It is defiled by the passions. And the coloration (leśyā), which forms the colour-index of the embodied existence of the soul, is regarded as defining the energy of the soul in worldly existence inasmuch as it indicates a transformation of the soul in consonance with the transformation of the mind-stuff, which, again, is in consonance with the influence of the passions on the soul. In the ultimate analysis, the passions determine the nature of the coloration. Of course, there is coloration even in the state of the total absence of the passions. But it can be said that the footprints of the bygone passions are still there to give a coloration to the soul. And perhaps it is not without this implication that the Jainas regarded the coloration of the soul free from passions as pure white. The passions darken, as it were, the soul. And the more the soul is free from passions the less dark is the coloration of the soul. The consummation is reached in the pure white coloration (leśyā) which also disappears in the state of final emancipation. The disappearance of coloration is attended with the perfect expression of the energy. The energy of the soul in worldly existence is delimited and defiled. This delimited and defiled energy is called activity (yoga). Or, to be more accurate, the energy as defined by coloration (leśyā) is yoga. Now let us come to our subject
proper.
The karmic matter undergoes various processes due to the various conditions of the activities (yoga) which vary infinitely. The infinite variations of the activities are due to the manifold processes of the energy, which have been classified into eight types, technically known as karanas (processes of the energy), viz. (1) bandhana (bondage) 'the condition of the energy responsible for bondage', (2) samkramana (transformation) 'the condition of the energy responsible for transformation', (3) udvartanā (increased realization) 'the condition responsible for increased realization', (4) apavartană (decreased realization) 'the condition responsible for decreased realization', (5) udiranā (premature realization the condition responsible for premature realization', (6) upaśamanā (subsidence) 'the condition responsible for calming down or subsidence', (7) nidhatti or the condition that is capable of making the karmans incapable of all the processes (karanas) other than 'increased realization' and 'decreased realization', and (8) nikācanà "the condition that is responsible for making the karmans incapable of all the processes'. These processes of the energy (karanas) lead to the corresponding karmic processes known by the same terms. Every change in the soul synchronizes with the corresponding change in the karman and vice versa. This is one of the most fundamental principles
1 Cf. Pañcasangraha, 721 where yoga is defined as saleśyam
vīryam.