Jain Theism

SR No.: 006509
Original Sutra Author: N/A
Author: Hemant Shah
Publisher: Hemant Shah
Publication Year: 1997
Total Pages: 218
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 10 MB

Page 112

Jain Ethics
93
vowlessness (Avirati), carelessness (Pramāda) and passions (Kaşāya).
"The soul, not directly, but through its psychic conditions and state of consciousness which find expression in the vibrations (Yogas) caused by its own mental, vocal and bodily activities.
These vibrations of the mundane soul, being already tinged with emotions and passions, cause the Karmic influx. Thus the soul when in conjunction with matter, develops a sort of susceptibility which finds expression in the soul's passional states; the latter, in their turn, cause the soul to establish a relationship with matter and let itself be held in bondage.""88 “These Karmic Particles attached to the soul are called Karmas.'°89 "Matter (Pudgala) is a non-soul substance (Ajiva Dravya),"90 which has got form and qualities."91
“Matter is eternal, uncreated and has got form and magnitude.92 The Karmic matter which is very fine and imperceivable" is capable of becoming gross matter."*93
The Jain position about the conception and nature of soul (Jiva) is completely unambiguous. The only crucial question before Jainsm is that if the soul is potentially divine, innately perfect and completely free, how and why it gets infected. The Jaina reply is that both nescience and Karma are beginningless and so is their relationship to self has to be postulate as beginningless. (3) Types of Karmas
In the whole game of Karma and bondage we find the particles of Karma on one side and the mental state. The Jain scriptures talk about two aspects: (i) the physical aspect : 'Dravya Karma' and (ii) the psychic aspect: 'Bhāva Karma'. Jainism has given a detailed classification of these Karmas and its subdivisions. Jainism enters into the minutest details of each of these Karma from four points of view : its manner, its duration, its intensity and its quantity Karma has three stages, namely, Bondage (Bandh), Existence (Satta) and realisation (Udaya). "The soul is extremely infected by matter; its union with the Karma has no
88. Dr. J.P. Jain, Religion and Culture of the Jains (1977) p. 39 89. Devendra Sari, Karma Grantha (1958) p. 1 90. Dravya Samgraha 15., 91. Tattvartbasutra V. 5 9 2. Kundakundicărya, paticăstikayåsára 4 93. Ibid : 83 94. Dr. Glasenapp. The Doctrine of Karma in Jain Philosophy (1942)
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