First Steps to Jainism Part 1

SR No.: 001640
Original Sutra Author: N/A
Author: Sancheti Asso Lal, Manakmal Bhandari
Publisher: Sancheti Trust Jodhpur
Publication Year: 2002
Total Pages: 300
Language: English
Classification: Book_English, Religion, & Education
File Size: 10 MB

Page 32

18 First Steps to Jainism
migration of soul in which Jainism, like the most oriental schools, firmly believes.
9. This interplay of soul (living) and matter (non-living) is in the form of (1) influx of matter into soul (known as asrava) (2) attachment or bondage of matter with soul (known as bundh) (3) prevention of influx (known as sanwar) (4) separation of this bondage (nirajara) and (5) complete liberation of soul from the matter (moksha). These are five fundamentals in addition to the living and non-living mentioned earlier which make the total of seven fundamentals.
10. It may be reiterated that out of the five nonliving substances, it is matter alone that has form, which limits and obscures the power of soul. But in so acting to overpower the soul which is formless, pudgals of matterindivisible minutest particles-take invisible form of bodies known as karma. This brings us to the karma theory of Jainism-the theory of inevitable consequences of one's action to which passing reference is necessary at this stage. No doubt we shall deal with this at greater length in a separate chapter.
11. It has been admitted by the medical science that every intense mood of a man of joy or sorrow or anger or tension-causes chemical secretions from glands in human bodies which result in sickness (like blood pressure) or physical well being. Jainism goes a step further and holds that every activity of every being-through thought word and deed (mental, verbal or physical), result in vibrations in the soul which attract waves of matter from the surrounding area that enter the soul by becoming the karmic body. These obstruct the soul's progress towards realization of its four-fold greatness (perfect perception, perfect knowledge, perfect prowess and perfect bliss). These karmic bodies are complexus of very fine matter imperceptible to senses which enter the soul and cause great changes in it. They also accompany the soul in its different forms of life. The effect of these karmic bodies may appear in a person's present life or life after death as they determine the destination of human soul after death. Thus the word karma not only implies actions or deeds as loosely interpreted but also material bodies consisting of