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

Page 70

Jaina Karmology
65 class originating from the elements of earth, water, fire and air. Similarly, here too, a single reality could manifest in different forms.
13. Q. It is postulated that the growth is a common factor for all the senses and the ghee or milk etc. are also single beneficiary. Therefore, there is no contradiction in one-to-one cause-effect rule.
A. This is not correct. Even the beneficiary may be one, but the different senses have different growth. As the senses are different, their growth-rate is also different.
14. The above illustration corroborates an another fact that a material of a different class can also be beneficiary to the object of a different class just like the watery milk serves for firy eye. This leads to the support for the Jaina postulate that the non-living karmas could serve the cause of the living soul.
15.Q. It can be asked whether there are the above bondages only or there are other varieties too.
A.
There are many types of bondages varying from one type to numerable types. The bondage is only one - the karmic bondage with respect to its generality and irrespective of its categories. It is one just like the word 'army' and 'forest'. As the army is called a single unit when its parts like soldiers and horses etc. are taken as non-intentioned. Similarly, the forest is a single unit irrespective of different trees of Ashoka, Tilaka and Bakula etc. in it. The same karmic bondage has two varieties in terms of merit-bondage and demerit-bondage. It is just like the two-fold character of the army in terms of officers and soldiers. The bondage has three varieties also: (i) beginningless-cum-ending, (ii) beginningless-cum-endless and (iii) beginningful-cum-ending. It may have alternative three varieties also: (i) Scanty-cum-numerous (ii) numerous-cum-scanty and (iii) steady (Bhujakara, Alpatara and Avasthita). The bondage has four varieties: (i) species (ii) duration (iii) intensity (iv) mass point. It has five varieties with respect to (i) substantive (ii) locational (iii) temporal (iv) modal (Bhaava) and (v) this-birthal (Bhava) aspects. It has six varieties with reference to sixfold embodiments (i.e. earth, water, fire, air, plant and mobile bodied ones). It has seven varieties with respect to seven types of volitions like (i) attachment (ii) aversion (iii) delusion (iv) anger (v) pride (vi) deceit and (vii) greed. It has eight varieties with respect to the eight karmic species of knowledge obscuring etc.. Thus, the bondage may have