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The Jaina Theory of Liberation and the Non-absolute :: 229
the proper causes are available the karma-association must come to an end irrespective of the fact that it had no beginning in the past. Das Gupta says: "Though it is beginningless yet it can be removed by knowledge, for to have a beginning or not to have it does not in any way determine whether the thing is subject to dissolution or not, for the dissolution of a thing depends upon the presence of the thing which can cause it; and it is a fact that when knowledge comes illusion is destroyed, it does not matter whether the cause which produced the illusion was beginningless or not.” It appears that this aspect of karmaphilosophy did not much attract the attention of the Jaina thinkers themselves. Like others they also did not doubt the possibility of liberation, because it is the great hope for which the entire system of philosophy is constructed. It may be said that behind all these arguments lies the fact of the substantial distinction between the soul and the karmas, and it is responsible for the possiblity of liberation. It does not make liberation as essential event in the life of every soul; but where the proper causes are present liberation must follow.
Negativity of The Soul and Liberation
We must remember that according to the Jaina the bondage of the soul is fundamentally due to its negativity (vibhāva-sakti). This negativity functions only when the soul in under the influence of the karma-forces. The Jaina does not see any fault in this mutual dependence between negativity and karma-bondage, because the series of bondage extends infinitely in the past. As step by step the layers of karmas are being thinned, the negativity of the soul also loses its potency. Thus, when there is a total expulsion of karmas, the soul's negativity must also suspend its function. We cannot suppose that in the liberated state negativity is deprived of its function, because in Jaina philosophy it
1. Das Gupta: A History of Indian Philosophy, vol. I, p. 453
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