Essence Of Jaina Scriptures

SR No.: 022313
Original Sutra Author: N/A
Author: Jagdish Prasad Jain
Publisher: Kaveri Books
Publication Year: 2014
Total Pages: 508
Language: English
Classification: Book_English
File Size: 38 MB

Page 161

INTRODUCTION
135
times (past, present and future) (trikali dhruva). At the same time, it is a dynamic evolvent (parinami or parinamansheel) reality. Contrary to this, the Kanjipanthi, believing in changeless consciousness (aparinami chaitanya tattva),120 assert that “I am changeless or unchanging (aparinami) in all three times (trikali) even in the present time."121 This contention is similar to that of the Samkhya and Vedanta.
Although the indivisible unity, inseparability and necessary concomitance of substance, quality and modification has been categorically declared by Kundakunda, Amrtachandra and others, Kanji Svami asserts that paryaya (modification) and dravya (substance) are two separate existent realities or two separate different ontological entities (bhinna sattayen). 122 This is a gross deviation from Kundakunda's teachings and all other Jain texts.
The Mechanism of Eondage Substances essentially consist of jiva (self or soul) and pudgala (matter). The essential characteristic of jiva (living being) is sentiency or consciousness (chetana). Its manifestation or function is called upayoga (PS 127 and PKS 16, 27). The self is indeed the agent or doer of its own states (sagassa bhavassu in Pk. svakasya bhavasya in Sk.) (PS 184). Matter, on the other hand, is a non-sentient, corporeal and inanimate entity possessing characteristic sense qualities/attributes of touch, taste, smell and colour. The two substances are the agents (karta) of their own conditions, states, or modes (modifications).
In his worldly, empirical existence, the living being is necessarily associated with karmic particles or the material karman. While experiencing the rise (udaya) or coming into operation of the karmic particles, a person who identifies oneself and evolves into a deluded view (moha), attachment and aversion, experiences karmic bondage (PS 43 and PS 43 AC). These three, viz. attachment, aversion and a deluded view, are the cause of karmic bondage (PS 42 and 43 JS). Karmodaya is not the Direct Cause of Karmic Bondage
Karmic bondage does neither emanate from the conscious/the knowing nature of a living being nor from the coming into operation of the karmas devoid of attachment, etc. After becoming operational, the karmic particles (i.e. the genes, neurons or brain cells, the RNA, DNA, etc.) of different varieties (knowledge-obscuring, particular