Reals on the Jaina Metaphysics

SR No.: 001619
Original Sutra Author: N/A
Author: Harisatya Bhattacharya
Publisher: Shatnidas Khetsy Charitable Trust Mumbai
Publication Year: 1966
Total Pages: 430
Language: English
Classification: Book_English, Philosophy, Religion, & Epistemology
File Size: 8 MB

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Matter
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theory of psycho-physical parallelism and the doctrine of preestablished harmony. But they did not confine themselves to this impossible position but candidly acknowledged the fact of our actual and moral experience that the psychical principle and bodily matter are really connected and intermixed. It is of course doubtful if the Jaina's with their theories of esssential opposition between the natures of soul and matter have succeeded in explaining this real intermixture. They try to do this by pointing out
___ ओगाढगाढ डिचिदो पोग्गलकाय मेहिं सम्बदो लोगो।
The whole of the universe is completely filled up with matter,—so that it is impossible for a soul to exist anywhere where there is no matter. It may be said that even this fact of co-existence is hardly competent to account for the real relationship fully. But dualism cannot do more. The alleged unsatisfactoriness of this explanation is not peculiar to the Jaina philosophy; it is a difficulty with all forms of the dualistic doctrine, a difficulty common to the Nyāya-Vaiseșika, the Aristotelian and the Cartesian schools.
BANDHA, UNION OF SOUL WITH KARMA
The Bandha or the union of the soul with Karma-matter is caused by stupefaction, attachment etc. as already noted. This state is preceded by the state which has been called Āsrava (Literally, inflow). This penultimate state of Asrava is the state in which the soul on account of its Bhāva Karma's of wrong belief, unrestraint, recklessness, improper feelings and state of torpor, is in such a condition that Karma corpuscles freely flow into it. The Jaina system gives detailed accounts of the emotional tendencies which cause the soul's bondage and of the psychical feelings which help the inflow of the non-psychical molecules. Corresponding to the various states of the soul, we have various forms of Karmamatter also. The subjective attitudes which cause the Asrava and the Bandha may be reserved for consideration elsewhere when we shall be dealing with the nature of the soul. As regards Karma-matter the Jaina's generally con