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A SOURCE-BOOK IN JAINA PHILOSOPHY
451
certain processes in the karmic particles. This is possible to the yoga (activity) of the jiva, which is of three types: body, speech and mental. If the activity is auspicious, that is subhayoga, if the activity is inauspicious which lead towards the obstruction of self-realisation, is inauspicious.
Mithyātva (perversity), avrata (lack of self-control), pramāda (negligence) are all instrumental to yoga. But the activity without the kaşayas is subha while the activity that is accompanied or motivated by kaṣāya is asubha. Śubhayoga brings auspicious tendency and asubhayoga brings inauspicious tendency. The two tendencies sat and asat bring about the process the udīraṇā.1
VEDANA
Gautama said to Mahāvīra "Bhagavan! some say that the jiva experiences vedana according to the type of bondage that it takes place. Would it be correct to say that ?"
Mahavira said: "Gautama! the explanation given by these persons is one-sided and is not the whole truth. Some jivas experience the vedană (emotional states) according to their desserts earned through the type of karma acquired. But some other jivas 'experience different vedanās also.
Gautama said: 'how is it?'
Mahavira replied: "that jiva which experiences the vedanā or affective states according to the type and intensity of karma can be said to experience evambhuta vedana and those jivas which experience different emotional experience from the desserts are said to experience unevambhūta vedană.
Mahavira replied to another question stating that vedana (feeling) rises out of the karmic particles accrued in the past. The karmic particles flowing in into the soul at the present moment do not produce vedanā.
NIRJARA
Atman and the atomic particles of matter are distinct and as long as they are distinct, both of them are pure. But when there is contact
1 Vyakhyāprajñapti 1, 3, 35.
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