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

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ETHICAL DOCTRINES IN JAINISM
surrounding sand particles into it. In short, Asrava is due to Yoga, while Bandha is due to Yoga on the one hand, and passions on the other. In a different way, Yoga alone and Yoga with passions are the causes of Asrava and Bandha. The example of the former is the embodied superempirical soul, while that of the latter is the empirical soul. But the Asrava and the Bandha in these two souls should be clearly distinguished. We shall endeavour to explain this distinction later on. At present we proceed to point out the nature of Yoga and passions. While dealing with this, we shall indicate the causes of Āsrava and Bandha in a manner which may explain the whole mundane suffering and existence, as also the cause of the sojourn of the transcendental self in the embodied condition, namely, the Arhat state or the Jīvan-mukta state. Such an exposition may inspire the aspirant to wipe out all the conditions thwarting the final achievement of the Siddhahood.
NATURE OF YOGA: The legitimate cause of Asrava is Yoga, as has been mentioned above. Now we have to note that the two, namely, Yoga and Asrava, are identical, inasmuch as the vibrations occurring in the Pradeśas of the soul by reason of the activity of speech, body and mind synchronise with the inflow of Karmic particles. Further, the endeavour to set the speech, body and mind in operation which results in the vibration of the Pradeśas of the soul is called Yoga.? Arahantas and empirical souls possess this sort of endeavour. But the Siddhas are destitute of all endeavour, and hence destitute of Yoga; for they have no activity of speech, body and mind. Now, Yoga as the endeavour is causally related with Yoga as the vibration of the soul, or the operation of mind, body and speech. Therefore, sometimes the endeavour is called Yoga, and sometimes the vibration; so both are correct in view of the definition of 'Yoga'. The maximum possible number of Yogas is three, i. e., it varies with the evolution of Jīvas from the one-sensed to the five-sensed. Such is the general nature of Yoga which inevitably draws the Karmic matter towards the soul. Thus Yoga prepares the ground for empirical bondage on the presence of other conditions, and consequently, for the perpetuation of worldly career. In other words, the whole responsibility and burden for the attraction of Karmic particles towards the soul devolves upon Yoga,
1 Răjava. VI. 27. 4, 5. 2 $at. Vol. I-p. 279. 3 Şaț. Vol. I-p. 140; Gomma. Ji. 215.