First Steps to Jainism Part 2

SR No.: 001641
Original Sutra Author: N/A
Author: Sancheti Asso Lal, Manakmal Bhandari
Publisher: Sancheti Trust Jodhpur
Publication Year: 1994
Total Pages: 172
Language: English
Classification: Book_English, Religion, & Education
File Size: 11 MB

Page 47

The Doctrine of Karma 33
sible with no further chance of Karma bondage. At the same time though the powers of the released soul are limitless, some of the attributes realised (by the soul) which were obstructed by the Karma bondage of eight kinds are given in the following table in juxtaposition :
Kind of Karma destroyed
(i) Deluding (Mohaneeya)
(ii) Perception obscuring
(Darshanavarniya) (iii) Knowledge obscuring
(Gyanavarniya) (iv) Obstructing (Antraya) (v) Status Determining (Gotra)
Attributes of soul realised
thereby Perfect rationalism (Kshyayik Samyaktva). Perfect perception (Anant Darshan). Perfect knowledge/Wisdom (Anant Gyan) Perfect Prowess (Anant Veerya) Equality of status (Agurulagutva) Eternity (Akshya Stithi) Formlessness (Amoortatva)
(vi) Age (Aayu) (vii) Physique determining
(Naam). (viii) Feeling producing
(Vedniya)
Non-interference (Avyabadhatava).
These indeed are the distinguishing features of the liberated soul as described in the Jain Canon.
37. Some additional observations, conclusions and Summary
These observations are supplementary to the above discussion of the doctriuc of Karma. They also summarize some observations and throw additional light on some aspects---for these reasons these have been taken at the end.
Firstly, it must have become clear that Karma and the results thereof are strictly personal to the soul, responsible for and bound by them. No other soul or being can help or share in the result of one's Karma as they travel with the particular soul from birth to birth. If any expiation or alleviation has to be done it has to be done by the soul itself. No other soul can bail out the responsible sout by agreeing to bcar or share the fruits of its Karma. In short Karma bondage and Karma results are not transferable.
38.
True to its analytical tradition Jainism
has divided