Study of Jainism

SR No.: 001748
Original Sutra Author: N/A
Author: T G Kalghatgi
Publisher: Prakrit Bharti Academy
Publication Year: 1988
Total Pages: 252
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 13 MB

Page 170

Jaina Philosophy
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2) Avirati : It is absence of self-control. A person who has no control over his senses indulges in sense pleasures and he loses direction for the attainment of self-realisation.
3) Pramada : It is negligence or indifference to the higher values of life. Indulgence in the sense pleasures leads one to negligence, and it again leads to the interest in listening to stories which are connected with sense pleasures. We fall from the spiritual values and it leads to pramada. Therefore, Mahavira sa:<, "Do not be negligent in your duties, not even for a moment”.be
4) Kaşaya : It refers to passion. It creates mental states which are intensely affective in nature. They are intense feeling and emotions like anger (krodha), egoity (mana), infatuation (mdya) and greed (lõbha).80 These passions are responsible for the influx of karma. Just as a field is ploughed and made ready for sowing, so also kaşayas prepare the mental-set and mental readiness for the influx of karmic particles. 61
5) Yoga : It is activity which is possible through body (kaya) speech (vaca) and mind (manasa). The atman is active and these activities are bodily, mental and through the speech. All such activity prepares the ground for the influx of karma.
Äsrava has also been classified into two types on wuv vasis vi the nature of the source through which karmic particles flow in : 1) Kaşayaniranjita Aśrava : It is due to the afflication of passion. It is also called sampard yika asrava. 2) The second type of aśrava is due to activity (yoga) and not so much due to the aflication of passions. It is Irydpatha asrava.
The Buddhist conception of aśrava in Pali literature is referred to as asava. Asava is the perverse expression of avidya and kleșa. It is a specific form of perversity. Jacobi says that the concept of asrava, saṁvara and nirjara used in Jainism are very ancient The Buddhist conception of aśrava is similar to that of Jainas. Therefore, it is clear that the karma theory and the conception of asrava of the Jainas is much earlier to the Buddhist conceptions."