Outlines of Jaina Philosophy

Author(s): Mohanlal Mehta
Publisher: Jain Mission Society Bangalore

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OL'TLINES OF JAINA PHILOSOPHY
(bondage of karma), 7. samvara (prevention of the influx of karma), 8. nirjai ā (partial annihilation of karma), and 9. mokşa (total annihilation of karma).
We have already discussed the nature of jīva and ajīva and established the fact that the whole universe is nothing but jiva and arīva. It is but natural to ask that while the whole Reality is divided into two categories what else remains which makes the latter seven categories necessary. The Jaina thinkers answer this question from an ethical point of view. They say that the whole Reality is divided into jila and ajiza, and we do not deny this. The latter seven categories are necessitated by the consideration of the problem of the conception of mokṣa (emancipation). The worldly jītas are bound by karma from beginningless time and they tend to liberate themselves from this strong karmic chain. They do not like bondage but try to attain liberation according to the best of their present capacity. Hence, liberation (moksa) is our goal. When we accept this category as our lifeaim, we naturally desire to know the obstacles which stand in our way. How those obstacles originate and how they might be removed? What is the nature of those obstacles ? All these questions are answered by the postulation of the latter seven categories. In other words, the latter seven categories are the different conditions and forms of jīva and ajīva. We have described the nature of jīva and ajira. We propose to give, now, a brief account of the nature of the remaining seven categories.
PU VYA
The essential characteristic of a jiva is consciousness, purity, and bliss but through the beginningless chain of karmas, bondage is there and the jīvās enjoy weal (punya) or woe (pāpa). Punva is produced by our auspicious bhāras (activities). The auspicious bhāvas are said to consist of freedum from delusion, acquirement of right faith and knowledge, practice of reverence, observance of the five vows, etc. The manifestation of punva consists in sātāvedaniya (feeling of pleasure), śubha-avus (auspicious life), subhanāman (auspicious physique), and śubha-gotra (auspicious surroundings ).1
1 Sadaedvarohiivnāmagotāni
vain.
Tattvärtha-sútra, VIII, 25.