Jaina Karmaology

SR No.: 001654
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 1998
Total Pages: 186
Language: English
Classification: Book_English, Karma, & Tattvartha Sutra
File Size: 11 MB

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8.2 is that the passioned living beings intake mattergies capable of transformation into karmas. This intake is called the bondage'. 5. The term 'mattergy' (Pud-gala) is there to indicate specifically that the karmas are mattergic in nature. 6. The mattergicity of karmas can not be proved as they are the attributes of the soul (in terms of Adsşta or unseen potency or mystical force of the Vaiseșikas) which is non-mattergic.
A. This is not correct. The non-mattergies can not cause obligations or harm. As the non-mattergic space is neither obliging nor harming to the other non-mattergic entities like direction etc., the nonmattergic karmas can also not be the obliging or harming factor for the non-mattergic soul.
7-8. The term 'Adatte' means accepts, acquires or experiences. This is the concluding point for the definition of the term 'bondage'. Thus, the karmic bondage is defined as the non-partitioned juxta-position of fine, homo-localised, infinite space-pointed mattergies capable of transformation into karmic states with the soul wettened by the charges of bonding factors like wrong-faith etc. due to the specific activities in all states. 9. The coexisting intaken mattergies in the soul are transformed into eight different karmic species due to the activities and passions just like the transformation of different juices (of barley, molasses etc.), seeds, flowers and fruits (grapes etc.) into alcohal when they are kept in specific containers (serving as catalysts for fermentation). 10. The word 'sah' (that) in the aphorism 8.2 is meant for indicating the fact that this is the definition of bondage and that there could be no other definition about it. It excludes other definitions. This refutes the concept of bondage or union between the substance and the quality. If there is such a bondage, there will be the possibility of no liberation. The substance can not desert its attributes. If it does so, there cannot be any substance. This leads to the non-existence of the liberated one also. 11. The term 'Bondage' (Bandha) here has varied cases like instrumental etc.. With respect to the instrumental case, it has a meaning as that (or an agent) through which the soul gets bonded. What is that agent ? It is the five causes like wrong faith etc. as in the aphorims 8.1.