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Matter
183 to Upādāna which again leads to Bhava and this to Janma” establishes a real relation between the Karma's and the conscious agent and is to some extent similar to the Jaina theory. But the above causal nexus is considerably weakened, nay, completely broken, by the Buddhists themselves who adhere to their doctrine of the strictly momentary and nonpersisting existence of the psychical principle. In sum, the Buddhist theory amounts to this that the doer of the Karma is not the enjoyer of its fruit. This is practically giving a go-by to the theory of Karma itself and the Jaina's oppose this view by contending that the same psychical principle persists through doing the Karma's and experiencing their effects. This is in essence the Nyāya theory also. But while the Naiyāyika's maintain that it is God who intervenes between the Karma and its fruit and joins them, the Jaina's reject the theory of God and hold that Karma leads to its effect by itself directly and automatically.
According to the Jaina's, भावणिमित्तो वन्धो भावोरदिरागदोस मोहजुदो।
पञ्चास्तिकायसमयसारः Bondage of the soul of due to Bhāva or emotional disposition which is attended with Rati (Lust), Rāga (attachment), Dveșa (aversion) and Moha (stupefaction).
How THE SOUL COMES TO BONDAGE
These four Bhāva's or psychical emotions are called the Bhāva Pratyayas. The Bhāva Pratyaya's are generated by Mithyā Darśana (wrong belief), Avirati (unrestraint), Pramāda (recklessness), Kaşāya's (improper feelings) and Yoga (a state of psychial torpor), which five are collectively called the Bhāva Karma's. A soul thus modified by its Bhāva Pratyaya's and Bhāva Karma's becomes such that peculiar material particles which are foreign to its nature freely flow into it and corrupt its nature. This is the bondage of the soul, its Sāṁsārika state, its unhappy encasement in a material body and its various other limitations. This investiture of the soul with a body and other limitations
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