Jainism in Buddhist Literature

Author(s): Bhagchandra Jain Bhaskar
Publisher: Alok Prakashan

Page 84

( 65 ) couterpart) that is called dora like privation and perversion, This is the mutual relation as cause and effect of both these karmas.
Karmas are classified into eight main types, viz. (1) Inādāvarana (knowledge.obscuring). (2) Darsanāvaraṇa (visionobscuring ). ( 3 ) Vedaniya ( fecling-producing). ( 4 ) Mohaniya. (deludiug ). (5) Ayu ( longevity determining). (6) Nāma (body-making ). ( 7 ) Gotra ( status determining, and (8) Antarāya ( obstructive),
These karmas are sub-divided into one hundred and forty eight which may be seen in detail in the Gomaffasära Karman karda etc.
The inflow of karmic matter into the soul is called Asrava and the bondage of the soul by karmic matter is called Bandha in Jainism Both are related mutually to each other as cause and effect. Astava is the antecedent and anterior cause of bondage. The stoppage of inflow of karmic matters into the soul is called Samvara and the shedding of karmic matters by. the soul is called Norjară Evil thoughts and miseries lead to a suffering in the world as well as in hell. The happiness of heaven is also insignificant when we compare it to the happiness of salvation.31
Thus the Sarvara and Nirgard lead to the destruction of the karmas and reveal the purity of self, which is called Moksa. Umāsvāmi says that Moksa is a state of freedom from all karmic matter owing to the destruction of the cause of bondage and to the shedding of the karmas32. Pūjyapada in the Sarvarthasiddhi defines moksa "as the state of the highest condition of purification, unthir.kable inherent attitude of knowledge and unobstructed bliss, of a soul which becomes totally free from the defect of karmic dirt and is liberated from the body83
( 3-4 ) Dharma and Adharma :
Dharma and adharma dravyas convey special meaning in Jainism. Dharma is accepted as a kind of Ether which