Jain Journal 1981 10

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

Page 6

Jaina Concept of Suffering
MOHAN LAL MEHTA
Suffering is associated with the worldly soul which is essentially conscious, changing, active, enjoyer, equal in extent to its own body, different in each body and possessor of material karmas. It has been always bound by a state of suffering. This bondage is fundamentally due to some kind of spiritual ignorance which consists of a misunderstanding or lack of awareness of one's true nature as well as of the factors which cause that nature to be obstructed. Hence, elimination of ignorance provides the only instrument whereby the shackles of bondage, i.e. suffering, can be removed.
Suffering is evil, and to impose suffering is to impose evil. Injurious activities inspired by selfishness lead to suffering. To do harm to others is to do harm to oneself. We corrupt ourselves when we intend to corrupt others. We kill-ourselves as soon as we intend to kill others. By nature are the worldly beings fond of life and have repulsion for suffering. Property is an evil, since it cannot be accumulated without causing suffering to others.
With this general introduction we now take up the Jaina account of suffering and happiness. The soul as such is possessed of infinite bliss, but owing to its association with karmas it fails to enjoy it. The two types of karmas responsible for the generation of happiness and suffering are known as feeling-producing and deluding karmas.
Suffering is generally experienced in two forms : sense-feeling and emotion. Sense-feeling is the outcome of the feeling-producing (vedaniya) karma, whereas the deluding (mokaniya) karma produces various states of emotion. The distinguishing factor of the two lies in the fact that sense-feeling originates chiefly from sense-perception, whereas emotion emerges mainly from mental disposition. The term sense-feeling denotes simple states of pain and pleasure, whereas emotion consists of complex states of misery and happiness.