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 81

JAÍN PHILOSOPHY
(CHAP.
A man who does not know that he has eaten milk-rice tastes it distinctly in the moment he returns it by vomiting. Thus also a man whose confused mind is directed towards unbelief, feels a momentary taste of the true belief when he spits it out.
3. samyagmith yātva “mixed belief" undifferentiated acceptance of true and false. This kind of belief is also called miśra.
4. kṣāyopaśamika or vedaka samyaktva "lower right belief”. This is produced by the poisonless mith yātva-pudgalas being left (nirvalita-madana-kodravarūpam mithyātvam eva samyaktvam).
5. aupaśamika samyaktva, true belief produced by the suppression of the karman which caused disturbance of belief.
6. kşāyika samyaktva, true belief produced by absolute annihilation of the karman which causes disturbance of belief.
6. CONDUCT (cāritra). Kg. I, 107 a et seq; Jacobi ad Tattv. IX 18; JS. II 157 ; W. Schubring ad Kalpasūtra VI 14.
If the jiva is free from the influence of the cāritra-mohaniya-karmans, he possesses completely pure conduct. The anantānubandhin and apratyākhyānāvarana-kaşāyas however, hinder it completely, and make every self-discipline (samyama or virati) altogether impossible ; so long as they operate, the jīva is in the state of avirati. The deficient selfdiscipline refers to the objects of the 5 senses and of the manas and to the injuring of the 4 species of elementary beings, of plants and of beings with movable bodies, (and) is therefore of 12 species.
If the two worst kinds of passions are eliminated, the jiva possesses partial self-discipline (deśavirati). This manifests itself chiefly in the evidence of killing movable beings. (See Gandhi p. 116).
If also the pratyäkhyānāvarana-kasayas have been made ineffec
complete self-discipline (sarva-virati), i.e. right conduct, is produced. 5 degrees of caritra are distinguished:
1. sāmāyika, the conduct in the primary stage of self-control.
2. chedopasthāpana, the conduct of the monk in the beginning of his spiritual career.
3. parihāravisuddhi, the conduct produced by special austerities.
4. sükşmasamparāya, the conduct in which the passions are manifesting themselves at the utmost in a subtle form.
5. yathākhyāta, the absolutely perfect conduct which is produced when all passions have been made ineffective.