Jain Moral Doctrine

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

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OPERATIVE FACTORS IN IMMORALITY
two. The Tirthamkara or the Arhat is the exalted Being who at tains omniscience and other perfections, while still in a body. Though an auspicious one; the Arhat's body is nevertheless a body and as such, it is the effect of an influence of some Karmas-called the Tīrthamkara-karma. The Tirthamkara-karmas are certainly the best of all the Karmas and are introduced in a soul by the following sixteen Bhāvanās or the subjective activities. The first of these sixteen Bhāvanās is the Darśana-visuddhi, i.e., the right faith with its excellent marks which we have already noticed, e.g., the 'Nihsankita', Nihkānksita, etc. The rest of these attitudes are: (2) The Vinaya-sampannatā: or reverence for the path of liberation and for those who are on it; (3) The Sīla-brate-svanatiçāra: observance of the śīlas and the Vratas; (4) The Abhīksna-jñānopayoga, continuous pursuit of right knowledge; (5) The Samvega, not, for a moment forgetting the miseries of the worldly existence; (6) The Saktitastyāga, charity according to one's capacity; (7) The naktitastapaḥ, practice of penances according to one's capacity; (8) The Sadhu-samadhi, helping the saints in every way; (9) The Vaiyāvrtya-kārma, serving those who are really good; (10) The Arhatbhakti; reverence for the omniscient Lord; (11) The Acārya-bhakti, reverence for the leader of the religious assembly; (12) The Bahuśruta-bhakti, reverence for the religious teachers; (13) The Pravaçana-bhakti, reverence for the scriptures; (14) The Āvaśyaka-parihāņa attending without fail to the six prescribed daily duties; (15) The Mārga-prabhāvanā, propagation of the path of liberation; (16) The Pravaçanavātaslya, affection for the brothers in faith.
This finishes our rapid survey of the nature and the course of the Asrava. The influence of foreign elements into the soul causes its bondage. It is Asrava which serves as the channel for the inflow of those foreign elements. It should be noted that the soul cannot be subjected to bondage even if it comes in closest contact with things of sense, unless it is already in a weakened state. This weakness in the soul, which is preparatory for its Bandha or bondage, consists in the following five subjective conditions.
First of all, there is the Mithya-darśana or wrong belief. The wrong belief may take the form of the Ekānta-darśana or laying exclusive emphasis on only one aspect of a thing or phenomena; or it may be an entirely perverse faith, i.e., the Viparīta-darśana; the Samsaya or sceptic attitude towards a matter of truth is another form of wrong belief; the ultra-obliging tendency called the Vinaya,--- whch considers all forms of faith, divinities and all practice involved in all the religions, to be of equal merit is a mode of the Mithya
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