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JAINISM AND WORLD PROBLEMS
to tarnish and sully conduct. This is known as Mohaniya, that is delusion, since through the delusions of prejudice and the passions we are unable to acquire or live up to Right Faith.
The above are the obstructive forces of karma which are of four kinds. In addition to these we have four other classes of karmas, which are bound up in the fiesh. These are the forces which (1) regulate the experiences of pleasure and pain, (2) organize the body and the bodily limbs, (3) determine the longevity of the body, and (4) fix the status, that is to say, descent, lineage, etc., of the soul. All the above forces are the effect of the union of soul and matter, since a pure Soul is absolutely rid of them, and matter is devoid of them. Their sub-divisions are many, but it is not necessary to enumerate them here.
These forces of karına have to be destroyed before Release and Nirvana can be attained; but they are easily got rid of by means of Right Conduct, in conjunction with Faith and Knowledge of the right sort, as already shown.
Jainism teaches that with every kind of action of an embodied living being there flows a subtle invisible material, known as karma vargana (larmic molecules), into his soul. This material goes to clog the the proper functioning of the soul substance, and is in the nature of an undesirable clog on it. Hence, so long as the soul remains encumbered with this foreign load, it cannot come into the realization of its natural Perfection and Divinity.
The effect of Right Conduct is the stoppage of the fresh influx of matter into the soul; and when this is effected the matter already in union with the ego can be easily got rid of with Self-contemplation.
Pure Self.contemplation (Yoga Sanadhi) signifies the dwelling of the mind in itself continuously, when the soul has ceased to look out for pleasure on to the world, through the senses. It is difficult to attain except as the ulmination
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