________________
252
JAINISM: A THEISTIC PHILOSOPHY "GOD IN JAINISM"
these two ideas, liberation and to get rid of all sufferings, Sāṁkhya might have contributed to the development of the Buddhist idea and not of the Jainas.
VII.2. (v) Jaina View of Karma, Compared with the Yoga
Philosophy
In Jaina tradition, Lord Mahāvīra is said to have devoted himself for long twelve years, mainly to the yogic practices. Jaina gives great importance to the Yogāngas i.e. the components of Yoga. The Jaina doctrine of karma has something common with its Yoga conception. Karma in Yoga is divided into four classes:
1) 2)
Sukla or white (punya, those that produce, happiness) Krşņa or black (pāpa, those that produces sorrow) Sukla-krsņna (ordinary actions, partly virtuous and partly vicious) Asukla-krşņa (those inner acts of self-abnegation and meditation which devoid of any fruits as pleasures and pains).
4)
The thinking principle is Antahkaraṇa which is divided into four parts-which are- i) manas or mind, the principle which cognizes, ii) citta or individualizing, iii) ahankāra or egoism and iv) buddhi or reason, the light that determines one way or another.
In the clear mirror of the Sattva (purity) is reflected the bright and blissful image of the ever-present Purusa who is beyond change, and supreme bliss. This state is called Sattavapati or Moksa or Kaivalya. For every Purușa who has thus realized itself Praksti has ceased to exist, in other words, has ceased to cause disturbance and misery. The course of nature never ceases but one who receives knowledge remains happy throughout by understanding the truth.
All external actions involve some sins, for it is difficult to work in the world and avoid taking the lives of insects. All karmas proceed from the fivefold affliction (klesas), namely avidyā, asmitā, rāga, dveșa and abhiniveśa. The karmas performed in the present life
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
