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(smallest indivisible part of matter) and matter, which are very
minutest details of paramu scientific
Karma Theory
Besides the above non-living substances, Bhagavati Sutra records exhaustive details regarding the karma theory. These karmas are of two types psychic and substantial. The former is the cause for the latter. The first conditions the soul spiritually, the latter physically. Just as milk and water and iron and fire are melted together, the bounded souls and karmas are intermingled. In Bhagavati Sutra 1.2, Lord Mah vra clearly states that each one experiences and enjoys the fruit of karma done by himself and cannot do so of others or for others.
Chapters 6.9 and 8.1 elaborate the eight-fold karma theory, and based on these and other chapters, we come across one hundred thousand lokas on karma theory in the vet mbara tradition and two hundred lokas on the same in the Digambara tradition 12). Bhagavati Sutra heralds and warns that without experiencing the fruit of one's karmas one cannot attain liberation. The soul becomes burdened by the 18 kinds of sins and is unburdened when it gives up the 18 kinds of sins. 13. More on Karma theory is discussed through the concept of influx and bondage.
srava and Ba dha - Influx and Bondage of Karma
Indian Philosophers have discussed at great length the concepts of bondage and liberation, but besides the concepts of bondage and liberation Jaina Philosophy has discussed the causes of bondage and the causes of liberation at great length. All spiritual reflection and speculation is to free the soul from bondage. Due to the operation of attachment and aversion the soul attracts karmic particles, which are spread in the entire universe. They are so subtle that one can neither see them with the eyes, nor through the finest microscope. Only the omniscient can cognize them, and so the Jaina karma theory is based on the revelations of the omniscient Lords.
Bhagavati says that influx of karma is the cause of bondage, as a result of which the soul is bound to the non-soul matter, the conscious energy of the eternal soul is veiled and becomes conditioned in a physical body..1! Passions and activities of mind, body and speech are the root causes for influx of karma. The passionate mind causes the influx and bondage more than the physical activity hence it is rightly said that freedom from passion is liberation (Kas yamuktih kila muktireva). Six people on different stages of the spiritual ladder may commit the same sin, but influx and bondage of the fruit of sin is determined by attitude, restraint, passion, etc of each person. The Jaina scriptures give a detailed description of the 25 kinds of activities (kriy), which cause karmic influx and bondage. Chapter 3.3 and 18.8 throw light on the relation between action and bondage.
Sa vara and Nirjar-Stoppage and Annihilation of Karma
Sa vara is stoppage of the influx of karma and therefore the most important tattva, as true spiritual advancement begins with the stoppage of influx of karma. Only after being watchful, the influx of karma can be stopped and annihilated, and then one can be liberated. When one keeps on binding fresh stock of karma, along with partially removing the old stock, there is no freedom from karmic conditioning. Perverse attitude, vowless-ness, non-vigilance, passions and inauspicious activities cause karmic influx. They should be given up and replaced by right attitude, taking of vows, vigilance, assionless-ness and auspicious activity respectively.
Bhagavati Sutra chapter 25.7 reveals that one must first become aware of the defilements, then must confess and condemn them either in front of the spiritual masters or in private with the Self and supreme Godhead as witness. Then he must embrace the right conduct, i.e. righteousness, and thereupon expiate for the past sins. After doing so an aspirant takes to austere practices to annihilate the existing stock of karmas and to purify the self. We get a detailed discussion of the 12-fold Nirjara, i.e. austerity in this context. They are explained with their sub-divisions and are important for spiritual progress.
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