Pristine Jainism

SR No.: 001662
Original Sutra Author: N/A
Author: S M Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2003
Total Pages: 110
Language: English, Sanskrit, Apabhramsha
Classification: Book_English & Religion
File Size: 7 MB

Page 94

Other Salient Features of Jainism : (91) Karma Siddhānta postulates that when the soul generates Kaşāyas i.e. attachment or aversion (Rāga and Dvesa) towards mundane affairs and materials, the subtle karmic matter (particular invisible minuscule sub-atomic particles) get attached to soul to give effects immediately or later, good or bad, mild or severe according to the intensity and the type of interaction. With the influx of karmic matter and its manifestation in effect the soul also reacts rationally or irrationally and in the process old karmic matter is shed off and new one comes. It is a vicious cycle of chain reaction, which continues till salvation is attained by the soul. That subtle atoms have innate property of manifestations of various types, degrees to the extent of atom bombs is scientifically proved.
सकषायत्वाज्जीवः कर्मणो योग्यान् पुद्गलानादत्ते ॥ À QRT: 11
(Tattvārtha Sūtra, VIII.2,3)
It means that a Jiva (any life form) is tied with Karmic matter from timeless beginning because of Kaşāyas. The karmic matter gets transformed into eight different forms and suppresses innate cognitive and other properties of soul, bring pain or pleasure, poverty or wealth, provides good or bad body and physique.
Jõānāvaraņiya Karma: It suppresses the cognitive quality of soul, manifest in knowledge. The lesser the intensity of these karmic matter, the more manifest is cognitive knowledge of the soul and when the soul is completely free from it by pursuing rational trinity (Samyak Darśana, Jñāna, Cāritra) soul attains stage of kevali i.e. omniscience. Darsanāvaraniya Karma: It suppresses the perceptive quality of soul, which is preceding stage of cognition (knowledge). Vedaniya Karma: It is responsible for pain or pleasure, poverty
or wealth etc. 4. Mohaniya Karma: It inhibits the progress of the soul in the path
of Samyaktva and also rational character. It is most difficult to get rid off and is responsible for influx of new stream of karmic matter.