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and we have a feeling of aversion (dvesa) towards him and a feeling of attachment for the one whom we consider helpful to our mundane interests. A proper understanding of the underlying principle of karmic association and retribution puts our thoughts on the right track and we develop a feeling of neutrality or mā dhyastha bhāva so essential for spiritual advancement. This mā dhyastha bhāva ensures lack of attachment and aversion and consequent destruction of moha, which opens the sim-sim of enlightenment and emancipation.
The Summary Of Jaina Karma Theory -
Jainism believes that the pure and freedom loving soul is rendered impure and held in bondage by the karma-matter that gets bonded with it due to the activities of its embodying body and its passionate volitional dispositions.
The karma matter is generally referred to as “karma’ only, not withstanding the fact that the word “karma’ also means action. According to Jaina philosophy each karma exists in three states in relation to the soul - 1. Bonding state, 2. Associated state and 3. Fruition state. These three states are respectively known as 1.Bandha, 2. Sattā and 3. Udaya. The karma has been classified in the Jaina literature on the theory of karma in eight basic types and 158 sub-types. Such detailed and self-realised analysis of karma in relation to the worldly souls is not available in the literature of any other religious philosophy. For example – The Yoga philosophy by Pātañjali mentions three types of fruition of karma, namely 1. Organic class, 2. Life-span and 3. Enjoyment. This pales to a degree of inconsequentiality in comparison to the detailed description available in the Jaina literature.
The Jaina Karma Theory answers such questions as “How does karma get bonded with the soul?” “What are the causes of such karmic bondage?” For how long can the karma remain associated with the soul? “For how long will a particular type of 204 : JAINISM: THE CREED FOR ALL TIMES
