Doctrine of Karman in Jain Philosophy

Author(s): Hiralal R Kapadia
Publisher: Vijibai Jivanlal Panalal Charity Fund Mumbai

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JAIN PHILOSOPHY
[CHAP.
is an Asoka-wood". But in reality, it is the question of a wood, in which truly there are many Aśoka-trees, but in which there are also growing Dhavala-, Khadira-, Palāśa- and other trees.
4. asat yāmrsā “neither true nor untrue". The manas thinks of something that lies outside the sphere of true and untrue, e.g. "Devadatta, give me the cow".
II. vāg-yoga, activity of speech. The 4 species correspond to those of the mano-yoga.
III. kāya-yoga, activity of the bodies, namely : 1. audārika-kāya-yoga, activity of the physical body. 2. vaikriya-kāya-yoga, activity of the transformation-body. 3. āhāraka-kāya-yoga, activity of the translocation-body.
4. kārmaņa-kāya-yoga, activity of the karman-body; it manifests itself chiefly during the period between death and re-incarnation.
5. audārika-miśra-kāya-yoga, activity of the physical body mixed with the activity of the karman-body.
6. vaikriya-miśra-kāya-yoga, activity of the transformation-body mixed with that of the karman-body or with that of the audārika-body.
7. āhāraka-miśra-kāya-yoga, activity of the translocation-body, mixed with that of the physical body.
The 3 last mentioned species of activity take place as long as the physical body, or one of the other two bodies, is not yet quite developed that is to say, if united with the karman-body shortly after birth, or if united with the physical body during the time when the translocationor transformation-body of the ascetic is not yet quite ready.
The activity of the fiery body is not specially counted, because the latter is always connected with the karman-body.
The activity is least in the lowest animated beings (the sükşmanigodas) ; it augments with the always ascending organisation
The multiplicity of activity grows also with the class of beings : the developed sūksma-nigoda has only audārika-kāya-yoga, whilst in the thinking being with 5 senses all 15 yogas can occur. In order to hinder the bandha of bad karman, the activity of the body, speech and thinking organ must be regulated. If through continual self-control (samyama) the state of holiness is finally reached and through extinction of the antarāya-karmans the absolute vīrya has been attained, then at first the grosser, and later on the finer activity of body, speech and manas is excluded. The holy man has then become an ayogi-kevalin. and possesses henceforth, into all eternity, the infinite vīrya, bound to no organ, completely withdrawn from the influence of matter,