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THE JAINA DOCTRINE OF LIBERATION
inauspicious (asubha) on the basis of the intention underlying them. An activity performed with good intention is auspicious, and that which is performed with bad intention is inauspicious. According to Pujyapada, that which purifies the self or by which the self is purified is good, namely that which produces happy feeling etc., and that which protects or keeps the self away from good is evil. 14 But the Jainas maintain that both, punya and papa, lead to embodied condition and obstruct the way to liberation.
ness.
According to Jainism, the self whose nature is subject to transformation or modification is auspicious, inauspicious or pure as it is transformed into auspicious, inauspicious or pure states of consciousBondage of the self is caused by attachment (rāga), aversion (dveşa) and infatuation (moha). Infatuation and aversion are inauspicious, whereas attachment is either auspicious or inauspicious. Auspicious and inauspicious attitudes towards external things lead to punya and papa respectively; an attitude which is neither auspicious nor inauspicious is the cause of the annihilation of misery, 15 For the attainment of liberation both should be avoided as their combinanation leads to human birth.16 Punya is compared with golden fetters and papa with iron fetters, but both are equally redundant for seeker of freedom from the shackles of samsara, as these bind man with the fetters of life and death. He who wants to get liberation does not wish even for punya, as he does not find any distinction between the two. And this is all from the real view-point. From the empirical view-point however, punya and papa are different; the first results in pleasure, while the latter in pain. Punya leads to heaven and papa to hell. Though punya provides comfort and enjoyment, yet it ultimately leads to sufferings.
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A fundamental Jaina view is that karma, whether good or bad. is ultimately undesirable because it leads to rebirth. Release (mokşa) requires utter eradication of karmas, good as well as bad.
WAY TO LIBERATION (MOKṢA-MĀRGA)
As already stated, the self is in bondage due to its attraction towards karmic matter. If the self is in bondage with karmic matter
13. Tattvärthasütta, VI. 4 with Tattvärthavarttik a.
14. Tattvarthasutra, VI. 3 with Pujyapada's commentary. 15. Pravacanasara, I. 9; II. 64, 88, 89.
16.
Paramätmaprakāśa, II. 63.
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