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64
Illuminator of Jaina Tenets
[ Lastre IV
1s, however, poco parallels of t
points (of the karmic matter) is realization of the space-points, such enjoyment being only virtual and not factual. Premature realization is the realization before the fixed time and presupposes (the operation of) attenuation. Transference is the mutual transformation of the subtypes belonging to the same genus.
The subsidence is the process which makes deluding-karman unfit for self-realization, premature realization and nidhatti and nikācanā. Nidhatti is the process which makes the deluding-karman incapable of all these processes except augmentation and attenuation. The condition which renders such karmic matter incapable of all these operations is called nikācană.
(Note) “It is of course not possible to find exact parallels of these states and processes in the non-Jaina systems. It is, however, possible to interpret some ideas of the Yoga school in terms of the Jaina conception. And this has been done by Upādhāyaya Yašovijaya, the great Jaina scholar of modern times. He has suggested such comparisons in his brief Commentary on Patañjali's Yogadarśana. Thus, he says that the five afflictions of nescience (avidyā), egohood (asmita), attachment (räga), repulsion (dveşa), and will to live (abhiniveśa) are the particular states of rise (udaya) of the deluding-karman. He interprets the dormant (prasupta) state of these (afflictions) as the period of non-production (abadhakala) of the Jainas. The insipient (tanü) state is interpreted as the state of subsidence (upaśama) or dissociation-cumsubsidence (kşayopaśama) of the Jainas. The interrupted (vicchinna) state is interpreted as the interruption of a particular karman on account of the rise of a karman of the opposite nature. The operative (udāra) state is interpreted as the state of rise (udaya) of the Jainas. The Yoga school recognizes some traces of karman whose fruition is not certain (aniyata-vipäka) inasmuch as such traces may perish before the time of their fruition, or may merge into a more powerful karman, or they may remain ineffective for ever being overpowered by the more powerful karman. This Yoga conception can be roughly compared with the Jaina conception of the process of transformation (samkramana). The karman with unfailing fruition (niyata-vipäka) of the Yoga can be compared with the nikācita karman of the Jainas." --Studies in Jaina Philosophy, 259-60.
pādhāyaya Yacou... terms of the
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जीवस्य कर्मपुद्गलानामादानम्-क्षीरनीरवत् परस्पराश्लेषः-बन्धोऽभिधीयते । स च प्रवाहरूपेण अनादिः, इतरेतरकर्मसम्बन्धरूपेण सादिः । अमूर्तस्यापि आत्मनः अनादिकर्मपुद्गलसम्बन्धवत्त्वेन कथंचिद्
मूर्तत्वस्वीकारात् कर्मपुद्गलानां सम्बन्धो नासम्भवी। 6. karmapudgalādānaṁ bandhaḥ.
jīvasya karmapudgalānām ādānam-kşīranīravat parasparāśleşaḥbandho'bhidhīyate. sa ca pravāharūpena anādih, itaretarakarmasambandharūpeņa sādiḥ.
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