Jain Moral Doctrine

Author(s): Harisatya Bhattacharya
Publisher: Jain Sahitya Vikas Mandal

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JAIN MORAL DOCTRINE
one has got or achieved. The opposites of the first four of these six introduce the Niça-gotra-karma, i.e., Karmas which result in one's being born in a low family; viz. the Paraninda, viliflying others; Atma-praśamsă, extolling one's own self; Sadguṇācchadana, not publishing the good qualities of others; and Asadguņodbhavana, giving publicity to the fact of one's own possession of some good qualities which he really does not possess.
The Ayu is the period for which a being is confined within a particular body and is of four spans in accordance with whether it is the life-duration for the celestial beings, or for the human beings or for the subhuman beings or for the infernal beings. Taking active interest in the affairs of the world, however slight the activity or the taking of interest may be, together with the non-practice of the Vrata's or vows and the Sila's or sub-vows is the general cause of the influence of all Ayu-karmas. The Deva-ayu or the Karma ensuring a life-period fixed for the gods is introduced by Bala-tapa, or penances not backed by right knowledge; Akāma-nirjară or calm surrender to the fruition of one's own acts: Samyamāsamyama,self-control with respect to some of the passions only, not of all (when found in a lay man); Saraga-samyama, self-control, though attended with a feeling of attachment still (when found in a monk); and Samyaktva or right belief (when developed in a human or a sub-human being). The Manuşya-ayu or the life-period for a human being is also the result of the inflow of a corresponding group of Karmas and these Karmas are introduced by Alpārambha, one's putting in a comparatively small amount of worldly activity; Alpa-parigraha, one's interest in worldly affairs being comparatively small; as well as by Svabhāvamārdava or a natural humble disposition. The Tiryak-ayu-karma, is the Karma which secures for one, the life span fixed for a sub-human being and its inflow is caused by one's Māyā or deceitful attitudes and acts. Finally, the Naraka-ayukarma, or the Karma which gives one the life duration fixed for an infernal being is introduced by one's Bahvārambha, one's putting forth the greatest amount of wordly activities and Bahu-parigraha or taking considerable interest in the affairs of the world.
The Nama or the bodybuilding Karma is either Subha (good) or Asubha (bad). The latter is introduced by the Yoga-vakrttā or crooked or deceitful operations of the mind, body and speech and by Visamvada or contentious wrangling, envy, vilifications of others, self-applauding etc. while the Subha Nama-karma which secures a good body is brought into the soul by the opposites of the foregoing
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