Doctrine of Karman in Jain Philosophy

SR No.: 006559
Original Sutra Author: N/A
Author: Hiralal R Kapadia
Publisher: Vijibai Jivanlal Panalal Charity Fund Mumbai
Publication Year: 1942
Total Pages: 138
Language: English
Classification: Book_English
File Size: 7 MB

Page 107

76
1. mithyadṛṣṭi-gunasthāna.
The characteristic mark of this 1st gunasthana is unbelief, the declining of the truths of Jainism. "But why is this stage called a stage of virtue, as the virtues (guna) of the soul, viz. knowledge, belief and conduct, are absent?" "Because in every jiva these exist at least to a minimum extent, however much they might be darkened through the karman; for if this should be lacking to a jiva, he would be no jiva." But, if now in every being the samyaktva, although only in the smallest measure, is existing, why does one then speak of "mithyadṛṣṭis"?" Mithyadṛṣṭis are those in whom, on account of the realisation of the mithyātva-mohanīya-karman, the true belief does not manifest itself, those who find no pleasure in the truth of salvation taught by the sublime Arhat. But as long as someone does not accept even one of the words spoken by the Jina, he is a mithyādṛṣṭi (comp. Kg. I, 56b).
1
2
JAIN PHILOSOPHY
The abhavyas and the bhavyas who by reason of unfavourable conditions do not reach salvation, remain eternally in this gunasthāna; with them it is without beginning and without end. With the other bhavyas this gunasthāna has no beginning, but an end which comes sooner or later. With the one who fell from a higher stage and sank back into unbelief, it has a beginning and an end; the duration of the stay in it amounts then in the minimum to a fraction of a muhurta, in the maximum to something less than one-half of a pudgalaparāvarta.
cognition mati-, śruta-ajñāna, vibhanga-jñāna; cakṣur-, acakṣur-darśana.
activity 13, i.e. all except āhāraka- and āhāraka-miśra-kāyayoga1.
lesyās all 6.
belief: unbelief.
conduct: avirati.
[CHAP.
causes of bondage: 55, i.e. all except āhāraka- and ahārakamiśra-kaya-yoga.
bandha 117 prakṛtis, i.e., all 120 except the translocationbody and its limbs and tirthakara2.
udaya and udirana: 117 prakṛtis i.e. all 122 except the translocation-body and its limbs, tirthakara, mixed belief and samyaktva.
The translocation-body exists only with believers who practise self-control. Tirthakara-nama-k arises only together with true belief.