Jain Journal 1990 07

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

Page 42

JULY, 1990
37
the jiva got transformed and has become mütra (material) or one having a shape.5
Here the focus is on the theory and principle related to the origin of bandha with special reference to Jaina philosophy. According to the notion of the Jain Acaryas, it is not the agent of material karmas but of its bhāvas which being tinged with passions receives karmas. They accept karma as dravya. The karmic matter in Jainism is analogous to prakrti in Sankhya or māyā in the Advaita Vedanta. The Jaina thinkers give considerable importance to the interaction of karma and jiva with each other. The relationship between them is identical to that of milk and water mixed together or heat and an iron rod.? They uphold the view that jiva and pudgala are invariably concomitant throughout the life of a living being. The states of thought being instrumental in the arrival of karmas are named bhāvanā bandhas, while the bondage of the soul due to the impurities of karmas is termed as dravya bandha in Jaina philosophy.
Consciousness is the self or the self is the substratum (aśraya) of knowledge yet it becomes ajñāni. Now the question is as to how or rather why the bondage or union of karma gets underway? How the prakrti of Sankhya gets disturbed and the union of puruşa occurs at first? How the material māyā of the Advaita Vedanta does lure the jiva? And how the union of matter and the soul takes place in other philosophical views? Karmavadin deal with it and have their views about it. The above mentioned union must have its origin but it shall not be infinite or eternal. If it remains eternal the moksa (liberation or absolute separation) of jiva and karma shall become unattainable, though mokşa has been an ultimate aim of human life according to all saints and philosophers. They unanimously hold that the aforesaid relationship is beginningless but not clear on how the relationship started at first as both are absolutely different from each other. Attachment, aversion, passions are undoubtedly the main causes of bondage, and chain of karmas pains and passions does begin from bondage as mentioned above but how the bandha originates itself? If the bondage is the play of God, why does it affect the jiva? It is obvious that karma
5 Dravya Sangraha, gatha 7. * Pravacanasara with introduction in English by A. N. Upadhye, p. 68; Hiriyanna,
Outlines of Indian Philosophy, p. 158. ? Notion of Gunaratna as quoted in Saddarsana Samuccaya, notes on Karika 51.
Dravya Sangraha, gatha 32 ; Dasgupta, S.N., A History of Indian Philosophy, Vol. I, p. 193.