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Karma element
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continuity of Karni commenced. In the face of the future, the depth of th: past is eadless. And the endless cannot be described by any word except beginningless and endless. There is therefore no option to designating this flow and continuity of Karma to calling it beginningless, All the prominent Indian philosophies concede that the flow of Karma is beginningless and also that the liberated Jivas do not return to this muadane existence in the world. Cause of boodage of Karma
In Jain philosophy, Mithyātva (a sense of falsehood), Avirati (non-detachment), Kaşa va and Yoga are stated to be the four causes of bondage of Karina. These four are compressed into the last two causes, i.e., Kaşāya and Yoga. In brief it can be stated that only Kasāya is the cause of bondage of Karma. In fact, Kasāya is of several types, but philosopher-scholars have classified these in brief and have given just two types of it as attachment and jealousy. Ignorance, faise vision etc. are known as the causes of Karma only in view of their relation to attachment and jealousy. With enhance. ment in attachment and jealousy, take it as a fact that knowledge starts changing in the opposite form. Jain philosophy has therefore no difference of opinion with other theist philosophies with regard to the causes of the bondage of Karma, even though the words used differ. In the Nyaya and Vaisesika philosophies, il'usory or false knowledge is said to be the cause of Karma; while it is knowiedge of identity between Puruşa and Prakrti in the Yoga philosophy, nescience in the Vedānta and Mithyātva in the Jain prilosphy. However, lot it always be borne in mind that whatever be adjudged as the cause of Karma, the state of bondage in it will be only due to the relation with attachment and jealousy. State of garrance or Mitryã tv3 staris diminishing with reduction in or absence of attachment and jealousy, or it comes to an end. In the Sintiparva of the Mahabharata, we have the words 'living beings are bound by Karma" in which the word "Karma' means only attachment and jealousy. Ways of freedom from Karma
Three are the means shown by the Jain Scriptures for the
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