Ethical Doctrines in Jainism

SR No.: 006955
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 2001
Total Pages: 322
Language: English
Classification: Book_English
File Size: 8 MB

Page 69

III. SAMYAGDARSANA AND THE SEVEN TATTVAS
into the nature of the Ajīva Tattva will yield insight into the nature of the material binding force, which is to be shaken off if the freedom of the soul is to be sought. The enslavement of the Jīva in the body of matter is caused by the subtle and invisible matter, known as Karma and the accomplishment of freedom from bondage must consequently imply the removal of the Karmic particles of matter from the soul. The remaining five Tattvas arrived at by the reciprocal interaction of self and matter deal with 1) the influx of material Karmas into the soul, 2) their absorption into it, 3) the cessation of their inflow, 4) the elimination of the accumulated filth of material Karmas, and lastly 5) emancipation from them.
ASRAVA AND BANDHA: Of the seven Tattvas the nature of Jīva and Ajīva Tattva having been discussed, we now propose to dwell upon Asrava and Bandha, It is Asrava (the influx of Karmas into the soul) which prepares the ground for Bandha (absorption of the Karmic particles into the soul). The latter derives all its meaning and significance from the former. Bandha is parasitical in character. It owes its life and existence to Asrava. If Asrava is denied, Bandha will ipso facto be denied; and in consequence human anguish and affliction will be too unsubstantial to have room for any spiritual endeavour. Now one is naturally led to enquire into the cause of the inflow of Karmic matter. The fundamental and legitimate cause of Asrava (inflow of Karmic matter into the soul) is the vibratory activity of the soul caused by the action of mind, body and speech, which is technically called 'Yoga'.1 This 'Yoga', it may be noted, is the most comprehensive cause of Asrava, since it embraces both the empirical souls and the Jivan-muktas or the Arahantas within its range. We may point out here that this 'Yoga' is also one of the causes of Bandha. We shall explain this point afterwards. Here it will suffice to say that Yoga alone does not create empirical bondage. The empirical self from the beginningless past is under the malignant influence of passions accruing from the association of Karmic matter. Consequently, Yoga along with passions attracts fresh material particles which get transformed automatically into Karmic particles and engender empirical bondage of the soul. These attach themselves to the soul, just as the hot iron ball, when placed in water, absorbs it from all sides, or just as oiled or wet cloth gets the
1 Tasu. VI. 1, 2.
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