Jain Journal 1990 07

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

Page 43

JAIN JOURNAL
is not the soul's creation. Due to ignorance etc, the cycle of the world takes place. Every effect must have its cause. Thus causes of attachment aversion, ignorance etc. are to be ascertained at first.
It is right to infer from the fact that the relationship between matter and the soul is beginningless and endless as it is still undetermined. None knows its start and end. Being eternal it is improper to speak of its origination, but the starting and ending (sādi and śānta) have to be there. Otherwise the separation of jiva and karma would become a mirage proving all philosophical ideas futile. Some old Jaina thinkers hold that bandha is not the connection of jiva and karma. It is mere touching of each other. This concept was not universally recognised but is thought to have been originated by misunderstanding of relationship between karma and jiva. In Jaina philosophy relationship between them is not illusory like Vedanta nescient and mere touching. It is a profound connection.
Three attributes are possible about bandha. Firstly, jiva comes earlier to samsāra than karma, secondly karma precedes jiva in samsāra and thirdly karma and jīva come to samsāra simultaneously. Acceptance of any of the three views would contradict all philosophical notions. Therefore, they are not desirable (işța). If the jiva comes in samsāra during non-existence or abhäva of karmas (without any reason) it can become free without any cause. Origin of samsari jiva before karma and vice versa are thus not based on argument (reductio ad absurdum). Therefore these are not acceptable as jiva executes karma and hence is called as kartă. Thus karma itself can't come into samsāra. It shall make the origin and decay of karma without any reason. If arrival of karma and jiva both happens to be simultaneous then jiva cannot be termed as kartă and karmas or actions as karya. This relation between the body and karma is analogous to seed and shoot or coherent cause and effect. At first jiva comes into being in body through karma. Afterwards it originates karma through passionate actions of body, mind and speech. This, chain of body and karma seems to be beginningless. Bandha of jiva and karma is also identically beginningless in the same manner.
The beginningless things are not bound to be endless. Beginningless alludes to time of bandha. It means a fairly long time beyond definition.
• Bhasya on Nyaya Sutra, 3/1/4; Nyayakarikavali, Prataksya khanda; Samkhya Karika
11 and 19; Bhatt, Govardhan P., Epistemology of the Bhatta School of Purva Mimamsa, p. 388; Tattvartha Sutra, 2/8.