Mahavira and his Teaching

SR No.: 008019
Original Sutra Author: N/A
Author: C C Shah, Rishabhdas Ranka, Dalsukh Malvania
Publisher: Bhagwan Mahavir 2500th Nirvan Mahotsava Samiti
Publication Year: 1977
Total Pages: 509
Language: English
Classification: Book_English, Biography, Religion, & Principle
File Size: 12 MB

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B. 7. JHAVERI
psychical qualities in the state of emergence (audayrka), subsidence (aupašamika) and destruction and subsidence (kśayopšamika) of karmic matter. But as endued with the psychical qualities in the state of annihilation (kāyika) of karmic matter, it has beginning, but no end. When it is disentangled from karma-matter, it realizes its true nature and becomes immortal.
The soul is said to be perfect in every respect, but ordinarily we find that it is not so, except in the case of a few jīvamuktas (released even while in the world) or siddhātmans (perfect beings). This is because other souls have their purity obscured by a veil of subtle karma-matter which has been accumulating since time beginningless. Subtle matter clings to the soul and defiles its purity and excellence. 'Karman' does not mean 'deed, work nor invisible mystical force (adrista) but a complex of very fine matter, imperceptible to the senses, which enters into the soul and causes great change in it. The karman is something material (karma puagala), which produces in the soul certain conditions, even as medical pill which when introduced into the body, produces therein many effects. The fine matter which can form karman pervades the entire universe. Through the disturbance caused to the soul by its modifications, the pudgalas are attracted and are drawn to unite themselves to it; they become karman and enter into union with the soul.
Karma affects the soul in eight different ways. Herein mohanī ya (deluding) karma requires certain elucidation as that stands as the most significant postulate in Indian thought in general. It is named as Avidyā in Vedānta to read the thought from comparative standpoint. The mohanî ya karma obstructs true faith (darśana) and right conduct (carita) and the soul is so infatuated thereby that it cannot distinguish between what is right and what is wrong. It is accordingly of two kinds-darśana mohanī ya and carita mohani ya. The darsana mohanī ya karma is sub-divided into (a) mithyātvamohanī ya, which by its rise makes the soul see a 1. The Doctrine of Karma in Jaina Philosophy, Dr. Helmuth Von Glasenapp.
Translated by G. Bary Gifford, P. 3.