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 47

16
JAIN PHILOSOPHY
(CHAP.
49. kaşāya-rasa-n-k gives an astringent taste (like that of
bibhitakā). 50. amla-rasa-n-k gives a sour taste (like that of tamarind). 51. madhura-rasa-n-k gives a sweet taste (like that of sugar).
The salt taste is produced by a combination of the sweet taste with another. Bitter and biting tastes are considered unpleasant, the others pleasant. 8 Touches. 52. guru-sparsa-n-k causes a thing to be heavy, like an iron
ball. 53. laghu-sparśa-n-k causes a thing to be light, like motes in a
sunbeam. mrdu-sparśa-n-k causes a thing to be smooth, like a tinisa
tendril. 55. khara-sparsa-n-k causes a thing to be rough, like stone. 56. śīta-sparśa-n-k causes a thing to be cold, like snow. 57. usna-sparśa-n-k causes a thing to be warm, like fire. 58. Snigdha-sparśa-n-k causes a thing to be adhesive, like oil, 59. Tūkşa-sparśa-n-k causes a thing to be dry like ashes.
Heavy, hard, dry, cold are considered to be unpleasant touches, the others pleasant. 4 Anupūrvis.
The anupūrvi-n-k causes that the jīva, when one existence is finished, goes from the place of death in the proper direction to the place of his new birth. According to the 4 states of existence (celestial, human, animal, infernal) there are 4 ānupūrvi-ks, namely : 60. deva-ānupūrvi-n-k,
62. tiryag-ānupūrvi-n-k, 61. manusya-ānu pūrvi-n-k, 63. naraka-ānupūrvi-n-k. 2 Gaits." 64. praśasta-vihāyogati-n-k causes a being to move in a pleas
ant manner, as, e.g., oxen, elephants and geese do. 65. apraśasta-vihāyo gati-n-k causes an ugly manner of motion, as, e.g., one finds with camels and asses.
(b) The 8 pratyeka-prakstis. 66. parāghāta-n-k gives superiority over others. It endows the
capability of injuring or vanquishing others; on the other
1 The terminus“ vihāyogati" (literally "passage through the air-space") has been chosen by the Jains, in order to avoid a confusion with “ gati" ("going", "state of existence").