ISJS Jainism Study Notes E5 Vol 04

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 503

The concept of Jeeva and the doctrine of Karma form the core of the Jain philosophy.
2.1. Jeeva (The Conscious Beings)
Jeeva or soul(s) exist in the pure (Mukta) and impure (Sansarik) states.
The essence of the soul in its pure state is Chetanaya or pure consciousness endowed with attributes such as infinite conation (darshana), knowledge (janana), power (virya) and bliss (sukha, ananda).
Jeeva in their mundane existence, described as Sansarik Jeeva (worldly living beings), present impure states of consciousness due to association of souls with matter. The soul bound with matter (pudgala) constitutes the Karma-Sharira (Karmic-Body) also called the sukshma sharir (subtle body). This sukshma sharir in association with the sthul- sharir (Audarik-sharir or the physical-/gross-body) of the living organisms profoundly influences their behavior and evolution.
2.2. The Karma Doctrine
The underlying karma doctrine postulates that every physical or mental activity by the living being produces some imperceptible effects besides perceptible consequences. The imperceptible effects have the potential of restricting and distorting the attributes of the soul/consciousness. These alterations in the consciousness are bought out by the bondage of the soul to very fine and imperceptible particles of matter called karmic particles. The conscious attributes of pure Jeeva such as infinite perception, knowledge, power and bliss get severely restricted (though not completely) and distorted by the karmic envelope. The degree of restriction and distortion of consciousness depends upon the type and strength of the Karmic bondage.
Thus, to express mathematically, a living-being according to this theory can be represented by the equation:
Living Being = F (Subtle body, Gross Body)
= F (Soul + Karmic-particles), (Physical Body)], or
J =F(S,K)+(k, M)]
............. (1)
where J is the living-being (Jeev); S denotes the soul, K the karmic particles bonded to the soul; k the activated karmons and M represents the physical matter constituting the physical body of the living-being. The form of the function F remains to be determined.
The Karmic particles attached to the soul constituting the Karmic envelope are called the Dravya Karma. Psychic, verbal physical activities (Yoga) in combination with the passions (Kashaya), which lead to karmic bondage, are called the Bhava Karma. The Dravya and Bhava Karma are mutually related as each other's cause and effect. The Bhava Karma attract Dravya Karma (Karmons) and bind them to the soul, while the latter cause vibration in the soul leading to further Yoga and Kashaya or further Bhava Karma.
Depending upon their particular effects on the living beings, 8 primary types of karma grouped into 2 major categories viz. 1) Ghäti (Destructive) and 2) Aghäti (Non-destructive) have been described.
Destructive Karmas obscure, distort, impair or prevent the true and full expressions of the intrinsic attributes of the soul (pure Jeeva). Destructive karmas include: 1) Darshnavarniya (Perception-Obscuring); 2) Jnänavarniya (Knowledge-Obscuring); 3) Antaräy (Energy-Obstructing) and 4), Mohniya (Deluding) karmas.
Non-Destructive karmas include: 5) Vedniya (Pain-Producing); 6) Näma (Physique determining); 7) Gotra (Status-determining) and 8) Ayushya (Age-Determining) karmas. Non-Destructive karmas affect the form, structure and function of the physical body of the living-being and not so much the attributes of its soul.
The origins of the mental, verbal and physical activities (Yoga) of the physical body (sthul-shareer) can be traced to the states of consciousness expressed by the subtle-body (sukshma-shareer constituting soul enveloped
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STUDY NOTES version 4.0