Sramana 1996 07

SR No.: 525027
Original Sutra Author: N/A
Author: Ashok Kumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 1996
Total Pages: 116
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 6 MB

Page 83

1401/IMIS-Franc/8888
: 68
and thus approximating our imperfect nature more and more to that perfection which possesses all those characteristics in balanced and harmonious completeness.
The universal law of cause and effect, i.e. the principle of karma in the Jaina tradition is the determining factor of all kinds of forms and futures in this world. It is also said
Karmabaddho bhavejjivah Karmamuktastathā Jinah.
i.e. a soul entangled in the web of karma is the bound soul and when it frees itself from that bondage it is Jina, the perfected soul. The bearing open of this web of Karmas is Sādhanā and when the karmas are destroyed, the Sādhya is reached. So in a sense, each and every person is engaged in either the Sādhanā of binding karmas or destroying the karmas, but it is only the latter, which is followed true Sādhaka. There is a very acute and unique study of the karma theory in Jaina Philosophy and literature and the process of the Sādhaka becoming a Siddha has been enumerated in the Daśavaikālika Sūtra. The Sādhaka first acquires knowledge and differentiates the self from the not-self. He then practices self control. The person then knows the different existences where the soul experiences birth, death, disease and also knows the cause of them. He then understands that there is freedom from this bondage and begins to untie these bondages by doing Sadhanā. He then becomes dettached from the worldly affairs and becomes spiritually inclined. Such a Sadhaka lives in the world but the world is not in his mind and ends the cycle of birth and death just as a boat floats over the surface of water and reaches the other shore, but if the water enters the boat, the boat sinks. Then all the channels through which the karmas enter and bind the soul are obstructed and fastened. Thus ignorance and false perception is replaced by right knowledge and right faith, from the state of vowlessness the person transcends to the state of accepting vows, that of Ahimsā, Satya, Asteya, Brahmacarya and Aparigraha, the Sadhaka is now vigilant and his passions are subdued and the mechanism of Aśubha or inauspicious Yoga is replaced by Subha
or auspicious Yoga. The aspirant then reaches the height of suddha