Doctrine of Jainas

SR No.: 011097
Original Sutra Author: N/A
Author: Walther Shubring, Wolfgang Beurlen
Publisher: Motilal Banarasidas
Publication Year: 1978
Total Pages: 309
Language: English
Classification: Book_English
File Size: 17 MB

Page 187

COSMOLOGY
173
unites with the other fundamental fact of the jiva. The wandering of the souls, a world law (loga-fthi) among other world laws? is exclusively brought about by their being charged with the Karman once and for ever, and this, too, is the primary cause of the world structure(equally called loga-tthii) ( .. azīvā jīda-partthryā, jīvā kaima- ; ajīvā -samgahıyā, j k - Viy 81a; Thān. 132 b,213 b, 358 a, 422 b )
By their merging with matter (poggala) the beings are subjected to the Karman (poggalāltāra poggala-þarınāma P.-joniya p.-tthiya kammộvaga kamma-nıyāna k tthiya kammunā-m-eva vippariyāsam enti, Viy 644 a) If they were not charged with the Karman the souls would lead that existence in the highest possible regions attributed to the Kevalın after his parting from the world ($ 187). This can partly be derived from the names of the Karman, by saying that, among others, it is veiling both knowledge and vision, it follows that when being absent both knowledge and vision are unveiled
The soul comes to obtain the Karman by means of the binding (bandha). T. 8, 2 is clearest in expressing this processo sakasāyatvāj jīvah karmano yogyān pudgalan adatte Hence matter attracted by soul is not yet Karman, but it comes to be so, that is to say by its very penetrating it, while all other matter pertains to the soul but externally. This penetration is of different intensity (ie depth); Viy. 34a is careful in distinguishing sıdhila-bandhana-baddha kamma from dhaniya-b.-b. k, and the comparisons given by Viy 250b help to explain it A dirty dress is more difficult to clean than a stained one, from an anvil not even the smallest part will come off in splinters, but dry grass is sure to burn up immediately and a drop of water falling on red hot iron will evaporate instantly Attraction comes about by the soul activating the inward sense and speech activating the body. This is the joga (goga, T 6, 1)2 By considering that the two first are at work in the four cases of "wrong”, “true",
I They consist briefly spoken, in the unalterability of the facts, though only a few like piva and ajiva, loga and aloga, tasa and thāvara are mentioned (Thāņ 470 )
2. Related to it is panthāna, the doing (Vuy 750a, Thãņ 121a 1962)