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A SOURCE-BOOK IN JAINA PHILOSOPHY
Udvartanakaraṇa-To increase the intensity of the karmas which are beyond udayāvalikā. Upakaranendriya-These are the material sense-organs of the body, which are helpful in perception. For example, a man sees by the help of cornea, so cornea is upakaraṇendriya.
Upayoga-It refers to the energy of the soul which is responsible for the knowledge and intuition (jñāna and darśana).
Rjusūtranaya-It is the point of view of the momentary present. The Buddhist point of view is an example of ṛjusūtranaya.
Ekatva pratyabhijñana-It is recognition in which perceptual judgement and the recollection are synthesised. In this form of experience we recognise an object as the one which has been experienced or seen in the past and say it is the "same". Evambhutanaya-It is the point of view which refers to the sabdanaya and it refers to the functional use of the term. Aud trikasarira-It refers to the gross body because 'udara' means
gross.
Audayika bhava-It is the state of mind with reference to the effective state originating from the rise of the karmic matter.
Karma-It is the technical term which refers to the after effect of reactivity. The Jaina theory of karma explains karma in terms of karmic particles and makes distinction in the karma as of eight types. Similarly, the karmic effect may be wholesome or may be bad. Jainas have given a scientific theory of karma. Kaşaya-It arises due to karmic influx. The kaşayas are the root
cause of birth and death that is cycle of trans migation.
Kārmaṇa Śarira-It is the karmic body and is very subtle and is
responsible for the various kārmic effects.
Kāla (Time)-The Jaina theory of kala gives a realistic picture of kāla as an independent category. It is mono-dimensional and therefore it is not an astikāya.
Kevalajñāna-Omniscient perfect knowledge. Kevala darsana-Omniscient intuitive knowledge.
Ksaya-Destruction of karma. Chaamastha-Chadma means jñānāvarana and darśanāvaraṇa karma. The jiva who lives in the state of these two karmas is chadmastha.
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