Illuminator of Jaina Tenets

SR No.: 006924
Original Sutra Author: N/A
Author: Tulsi Acharya
Publisher: Jain Vishva Bharati
Publication Year: 1985
Total Pages: 252
Language: English
Classification: Book_English
File Size: 25 MB

Page 96

चतुर्थ प्रकाशः LUSTRE IV
१. आत्मप्रवृत्त्याकृष्टास्तत्प्रायोग्यपुद्गलाः कर्म ।
आत्मनः प्रवृत्त्या आकृष्टाः कर्मप्रायोग्याः-चतुःस्पर्शिनः अनन्तप्रदेशिन: कर्मवर्गणास्कन्धाः कर्मसंज्ञामश्नुवते। लोके प्रवृत्तिरपि कर्मशब्देन
व्यपदिश्यते । 1. ātmapravsttyāksșțās tatprāyogyapudgalāḥ karma.
ātmanaḥ pravsttyā ākļștāḥ karmaprāyogyāḥ-catuḥsparsinaḥ anantapradeśiņaḥ karmavargaņāskandhāḥ karmasamjñām āśnuvate. loke pravịttir api karmaśabdena vyapadiśyate.
(Aph.) Material aggregates attracted by the activities of the soul and fit for it (that is, for being transformed into different varieties of karman) are called karman, (I)
1
The term karman is mostly used as standing for the karmic matter that is attracted by the activity of the soul (ātmapravstti). This is, exactly speaking, the definition of dravya karman. So far as bhāva karman is concerned, it is identical with the activity of the soul, under the influence of the predispositions, good and bad, consequent upon the functioning of the past karman in the form of rising (udaya) and subsidence or destruction or destruction-cum-subsidence of the näma karman, mohaniya karman and antaraya karman.
In this connection an analysis of the functioning of the soul in respect of worldly activities is felt necessary. The ultimate source of any activity, whether of mind or speech or body, is fundamentally due to the rise of nama karman and the subsidence-cum-destruction or destruction of the viryäntarāya karman, and the rise or subsidence/destruction/subsidence-cum-destruction of the mohaniya karman. The rise of the näma karman is, in a sense, invariably necessary for the materialization of activity, though it is only an auxiliary condition, and not as fundamental as the rise etc. of mohanīya and the antaraya karman. Thus, while the bhäva karman relates to the soul itself, the dravya karman is identical with the karmic bodies attracted on account of the three-fold activity (which is also called karman) that originate from the soul quä bhäva karman.
In this way, though karman stands for the bhāva karman as well as the dravya karman, in popular Jaina parlance, karman stands for dravya karman, and this has been followed by the author in the exposition of the Jaina doctrine of karman in the present treatise.