Jain Journal 1995 10

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

Page 32

SEKHAR THE HUMAN PERSON FROM JAINA AND BUDDHIST
they other fivas or ajiva or non-living beings such as the material world, the dynamic forces of rest and activity ('adharma' and 'dharma', concepts are found only in the Jaina philosophical system), space and time. 18 The very presence of the lokākāśa wherein we find the above-said five elements evoke different emotions in a jiva and, subsequently, the process of bondage takes place. 19 It is explained in a dramatic way like the formation of a sticky substane20 in all the place (technically known as pradesa or space) of jiva and a consequent sticking of the inflowing subtle karma matter particles.
This whole process of the presence of fiva-ajiva, the consequent changes occuring in a fiva and the subsequent bondage is generally compared to the rise of waves in the ocean on the day of full moon,21 or oil-smeared body/mirror attracting dusts, or a magnet attracting the iron particles. No other philosophical system has so much worked on the concept of karma, the process of bondage, and the subsequent results as the Jaina system. All Jaina karma granthas or Jaina texts on karma theory have enumerated the varieties of karma and their results in a meticulous way.22 Jaina psycho-analysis brings out an interesting notion called leṣya or 'soul-colouring'.23 Depending on the itensity of karma formation each jiva gets a particular colourtinge just as the colour of a person's body bit by a poisonous snake. Thus on the basis of soul-colouring the jivas are classified into six categories. This soul-colouring indicates the antique nature of a philosophical trdition whose animistic theory dates back to the far end of stone-age.
The human person with its 6 senses (mind being included) shares
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18. Tattvärtha-sutra, 5.29.
19. ibid. 6.1-2, 5; Samayasāra, 23
Acaranga Sutra says that for the sake of the splendour, honour, glory of this life, for the sake of birth, death and final liberation, for the removal of pain man acts sinfully towards earth, or causes others to act so, or allows others to act so. This deprives him of happiness and perfect wisdom (Acar.sut. I.1.2.3).
20. Tattvärtha-sutra, 2.6.
21. Gunaratna's commentary on Haribhadra's Sad-darśana-Samuccaya. p. 181, as quoted in S.N.Das Gupta, A History of Indian Philosophy. Vol. I, p. 194.
22. Tattvärtha-Sutra, ch. 6.
23. Sutrakṛtānga, 1.6.13; Acaranga Sutra, I. 15.16
The classification of living beings in terms of six colours may be traced in Pārsva's (23rd Tirthankara) doctrine of six jiva nikayas (Acārānga Sutra, II.15.16).
The Jaina religious efforts are directed towards the acquisition of pure (white) leṣya (Sūtrakṛtānga, I.10.15).