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 77

72
9. Partial incapablity
(for undergoing the above processes) 10.Total incapablity
(for undergoing the above processes) 11. Induction
(time-lag between bondage and
realisation) Out of these, augmentation, attenuation, premature realisation and transition are dependent upon the current efforts of the living beings and they prove the dynamic or mutational character of karmas. 11. It is the karmas which lead one to the cycle of transmigrations : Soul + Karma = Jiva or living being = worldly being Jiva - Karma = Liberation ~ pure soul. It is said that the soul and karmas are united together from the beginningless time. How they could unite in the first instance - is not clear from canons or logicians. But, this union could be broken by the fire of vows, austerities and meditation. This complete break of union is called liberation - the highest goal of life and manifestation of natural qualities of the soul in toto. 12. The older Jaina texts describe karma theory on some postulates: (i) Every cause has an effect, i.e. there is a law of causality followed in Karma theory. (ii) The karmic cause-effect law is applicable only to individuals who are involved in activities. Accordingly, the actor is the enjoyer. (iii) The karmic causality is beginningless but it could be terminated by vigorous self-efforts. (iv) The theory has its base in individual religious, moral and spiritual development and is supported by philosophical logic.. (v) It is intellectually satisfying and psychologically faithstrengthening. (vi) · The theory is applicable to all the 1-5 sensed living beings except the (i) liberated and (ii) permanent general bodied (1-sensed ) beings. In addition, it may not be applicable to almighty God and devotionals. 13. The Karma theory is religious and generally religion is taken to be subjective or individual-based. However, Sthânănga (10.135 p.938) mentions six types of religions out of ten which refer to groups of individuals like (1) family (2) Jinistic four-fold order (3) village (4) town (5) village republics and (6) country. The theory, thus, should also