Panoramic View Of Jainism

Author(s): Ratankumar Jain
Publisher: Ratankumar Jain

Page 12

• physical (dravya) karma which are material particles
• abstract (bhava) karma which are impure mental dispositions The physical karmic particles constitute the karmic bodyassociated with the soul. Around this subtle body, the gross material body is built through nutrition from the environment. It is the abstract karma (the feelings and emotions) which is responsible for attracting material karmic particles to the soul. The physical karma in its turn influences thepsychological disposition. Thus a psycho-physical cycle is maintained between the physical karma and abstract karma. One causes changes in the other although there is no direct interaction between the two. Material changes must beattributed to material antecedent, and similarly, psychological changes must be attributed to antecedent psychologicalconditions. The attempt to get rid of the association with matter (karma) entails avoiding impure psychological disposition in its own consciousness. A course of regulating the combined activity of body, speech and mind (yoga) and penance (tapa) has been prescribed for the purpose. Emancipation from this mundane existence can be effected only by the individual self. Salvation can be achieved through proper conduct and austerities rather than sacrifices, rituals and prayers to God. Although complete renunciation of the world and severe austerities which can be practiced only by a homeless monk, are necessary for elimination of the cycle of birth and death, the life of a layman (grishastha) is also regarded as an important preparatory stage in the process of deliverance. Thus varying degrees of moral and spiritual code of conduct have been prescribed for laymen (shravakas) and for monks (sadhus) as part of the disciplinary regulations. Asceticism and abstentions are essential for attaining freedom from the bondage of karma. 3.5 THEORY OF HUMAN EXCELLENCE By practicing yoga and penance (tapa), every soul can climb, step by step, to different stages of perfection, becoming purer and purer at every stage until it reaches spiritual glory from which there is no return. Through the process of yoga and penance, the soul can get rid of the worldly environment and ultimately attain its pristine state. The spiritual salvation thus achieved shines forth with all its glory just like the sun when the obstructive clouds disperse and disappear. The stage of spiritual perfection is, no doubt, isolated, but is associated with the infinite foursome (Anant Chatushtaya), namely, infinite perception, infinite knowledge, infinite power and infinite bliss, which are the intrinsic characteristics of the perfect soul. Each individual is the architect of his own spiritual destiny. Man's emancipation from suffering does not depend upon the mercy of any superhuman authority. By living an austere life of purity and virtue, one can escape the ills of worldly life and can ultimately achieve salvation. It is clear from what has been stated above that man is placed on the highest pedestal among the souls in bondage because it is only man who is capable of attaining the ultimate spiritual goal. He is the only being in this world who is proximate to salvation. There is no Supreme being to liberate the worldly beings. Even the heavenly beings cannot directly attainliberation. They must be reborn as humans before they can hope to achieve salvation. This is because only man can perform yoga and penance necessary for breaking up all the shackles ofbondage. Every soul possesses the potential of becomingemancipated and there is a whole galaxy of deified men who have attained greatness by their complete spiritual purification. 3.6 THEORY OF KNOWLEDGE Jain thinkers have described the following five kinds ofknowledge:
Sensory cognition (mati jnana) Literal knowledge (shrut jnana) Clairvoyance (avadhi jnana) Telepathy (manahparyaya jnana)