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Prakrit Literature /187
6.9.3.1. Karma can obstruct the qualities of the soul and prevent their full manifestation, in the way that dust may obscure the reflective power of a mirror. However, a soul has an extraordinary quality of bhavyatva, capability to become free : 'It is a sort of inert catalyst, awaiting the time when it will be activated and thus trigger an irrevocable redirection of the soul's energy; away from delusion and bondage, towards insight and freedom' (Jaini, P.S.: 139]. A cloth can be folded into various shapes without any alteration of its mass. Soul also adapts to a particular body's dimensions, 'and exists within the physical limits of its current corporeal shape, just as a lamp illuminates only the room in which it stands' [ibid: 102].
6.9.3.2. In this series of successive births, the power and nature of action depends on the realm of action. Heavenly and hell beings are born spontaneously (aupapādika) with no need for parents, and are endowed with super knowledges (avadhi jñāna) such as clairvoyance, memory of prior incarnations and ability to see objects at great distances.
6.9.3.3. The pūrva-bhavas, former births of the mahāpuruşas, great persons, are Jaina Jātaka-kathās. Cycle of previous births record and reflect gradual spiritual evolution of the soul and of the heroes. Salākā purusas, persons as tall as a pole, are eminent persons. They are the Uttama olim mahā-puruşas according to Jaina traditional knowledge, and are the mythological historical heroes.
6.9.3.4. Thus, the motif of punar-janmabhavāvali is used to impress upon the readers about the good and bad results of karma. "Though the pūrvabhavas deal with the same kind of subject as the Buddhist Jātakas do, yet there are several points in which the former differ from the latter. In a Jātaka, the soul of the future Buddha is alwasy represented as a benevolent character, while in a pūrvabhava the life of a would be Jina is often depicted in its dark aspects.
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