Jain Journal 1969 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 46

JULY, 1969
37
passage of penial gland for which Descartes had to postulate the third agency in the name of God as mediator between the two. The Jaina does not absolutely corroborate with the Cartesian theory of the soul and the body and their inter-actionism at a particular point. He supports both the theories of inter-actionism and parallelism non-absolutely, accepting a unique position with regard to āsrava and bandha of karmas.
In addition to the categories of āśrava and bandha Kunda Kunda adds two more categories as the merit (punya) and the demerit (pāpa). These categories are the modifications of the above two. The cause of these categories is the same as that of the above, i.e. adhyavasāna, but the bound karmas differ internally in two ways from at least four standpoints, i.e. cause (hetu), form (svabhāva), experience (fariņāma or anubhava), and goal (āśraya).25 Those karmas that are caused by the devotion to Arihantas and compassion to other beings, etc., are auspicious karmas ; and those caused by passion, inauspicious thought-paints (leśyās), dis-obedience to superiors, etc., are inauspicious karmas. Likewise relatively to the form (svabhāva), auspicious karmas result in pleasant feelings, pleasant body, family and also pleasant environment ; where as inauspicious karmas in unpleasant ones. From the standpoint of experience (anubhava)) one may have pleasure and pain, by which respectively auspicious and inauspicious karmas are determined. And finally those karmas that enable the soul to proceed on the path of salvation are auspicious and those that cause deterioration are inauspicious. In this way, from the practical point of view, at each step, karmas bifurcate themselves, in which auspicious karmas (subha karmas) fall in the category of merit (pun ya) and inauspicious one's (aśubha karmas) in the category of demerit (pāpa). These categories are, therefore, determined by the resulting effects of bandha. Thus, from practical point of view, the category of merit is preferred, but, seen from the real point of view, neither of them is so ; for, both are determined by the karmas, and have a tendency of dependence. Dependence as such is the symbol of unhappiness, irrespective of its being concerned with superior or inferior deeds. According to Kunda Kunda, shackles of gold as well as of iron both have the binding nature of similar type.26 Therefore, from the real point of view, categories of merit and demerit are both of no use, and the reality of the soul is the ultimate source of eternal happiness. Pleasure as derived from merit is very short-lived and is really the originator of stufferings. The essence of the soul transcends both these categories.
To be continued
25 A. Kh., to 145. 26 Ssr., 246.