Jain Journal 1982 07

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

Page 38

JULY, 1982
(ii) Mind is a material entity, a product of karman. Mind is a material attribute only of certain forms of creation. As Tattvärtha 2.11. points out, "Worldly selves are (of two kinds) with mind and without mind"
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(iii) The psychic states, as we usually understand them, such as anger, greed, pride etc., however intangible and subtle, are material in origin, born of matter. Hence the karmana pudgala has the property of movement (inflow) and accumulation; it is equally liable to be drained out or discharged (nirjarā).
(iv) The discharge or accumulated karman is brought about, through prayaścitta (expiation) and tapas (austerities), dhyāna (meditation) and svädhyaya (study of sacred scriptures). It is the concept of nirjarà which justifies external penance in the form of sallekhanā, religious suicide.
(v) It is a consequence of the material character of the karmas that intent is not the only ingredient in committing a lapse or offence; the Jainas recognise unintentional lapses. This also made the law of karma comparatively inflexible and partially mechanical.
(vi) Again the belief of the Jainas that karmas can be exhausted through physical austerities explains the severely ascetic practices of the Jainas and accounts for the survival of tapasya as an important element in Indian culture.17
(vii) The doctrine that tapa could exhaust one's evil deeds became the source of prāyaścitta in Hinduism and Hindu law. Prāyaŝcitta in the life of laymen came to be the counterpart of tapas in the life of Yatis or Jaina ascetics.
(viii) The belief that tapa could expiate evil karma ensured that the doctrine of karma did not promote fatalism amongst its believers.
1 Y. Krishan: "The Unique Jaina Doctrine of Karma & Its Contribution", Studies in Indian Philosophy, Shuklalji Commemoration Volume, Ahmedabad, 1981.