Interpretation Of Jain Ethics

Author(s): Charlotte Krause
Publisher: Yashovijay Jain Granthmala

Page 10

will have to be left away. Still, its main points will be paid due attention to, both from the theoretical and practical side.
-1. THE THEORETICAL SIDE.
Striving after Knowledge, Perception, Happiness, and Power, is a characteristic feature of human nature. But, according to Jainism, it is not an original characteristic of the soul, because the human soul, and every soul what soever, is, by ils very disposition, omniscient, gifted with perfect perception, happiness, and unlimited power. These four qualities, however, cannot manifest themselves, because they are covered by matter, interlaced and amalgamated with the soul since eternal times; just as the light of a lamp cannot spread, if the lamp is covered by opaque objects.
The matter interlaced with the soul is called Karma. It is bad Karma, or Papa, if it has been heaped up by evil acting, and, as such, produces pain. It is good Karma, or Punya, if produced by good acting, and produces happiness: but only imperfect, vanishing happiness. The Karmas destine the whole chain of existences of an individual. They are divided into two main classes, viz. Ghati-Karmas, or Destructive Karmas, and Aghati-Karmas, or Non-destructive Karmas. The Ghati-Karmas are four in number (viz. Jnanavaraniya., Darsanavaraniya., Mohaniya, and Antaraya-Karmas), and prevent each one of the Four Original Qualities of the soul from displaying itself. The Aghati-Karmas, which are likewise four (viz Vedaniya, Ayushya-, Nama-, and Gotra Karmas), predestine the soul's sufferings and pleasures, the duration of its existences, the quality and shape of the body in which it incarnates,