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JAINA DOCTRINE OF KARMAN
[CH.
recognized the luminosity of consciousness, but did not clearly distinguish between the jñeyāvarana and the kleśāvarana, though the distinction can be easily derived from their general conception of consciousness. The Mahāyāna conception of jñeyāvarana can be compared with the jñānāvarana of the Jainas. The kleśāvarana is not much different from the caritramohaniya of the Tainas.
IV THE STATES AND PROCESSES OF KARMAN
The karman is related with the soul, as we have seen, on account of its passions and vibrations. We have also differentiated between the respective functions of the passions and the vibrations. There are states of the soul where the passions are totally calmed down or destroyed. But the vibrations or the activity of body, sense-organ of speech, and mind still remain and consequently the influx and bondage of karman as well. This bondage, however, does not last for more than an instant. The influx in this case is technically known as 'non-affecting' (iryāpatha), the corresponding bondage also being known by the same term. The influx and bondage due to activity accompanied with passions are both known as 'affecting' (sämparāyika).
The influx and bondage, as a matter of necessity, require some energy on the part of the soul for their origination. This energy is known as vīrya. The activity (yoga) is nothing but an imperfect expression of this energy. The various states and processes of the karman, which we shall describe in this section, are due to this energy of the soul. The nature of the energy, again, is determined by the nature of the dispositions, actual and potential, of the soul. The soul, at any instant of its worldly existence, is an integrated whole of the dispositions, actual and potential. The infinite energy which is inherent in it finds only an imperfect and partial expression which is responsible for the accretion of the karmic matter on the soul. This imperfect and partial, or rather perverted, expression of the energy is responsible for the various processes of the karmic matter. The perfection of energy is realized when the soul is free from all activity (yoga) and is no more liable to association with any kind of karman, that is, when there is absolute emancipation. Of course, the energy of one who has absolutely dissociated the energy-obstructing karman, but has not absolutely stopped all activities, is also perfect. But this energy is
1 See TSū, VI. 5 with Bhāsya and Ţikā.
2 The Pancasangraha (721) defines yoga as saleśyam be clear from what follows.
vīryam.
This will
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