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one becomes dependent. Diverse are the jivas, varied is their karma, and divergent is their capability, one should, iherefore, shun verbal disputation with the votary of one's own faith and also with that of the other. Jaina thinkers think that it is the soul itself which undergoes modifications and can be termed as the effects of previous Karmas and as the causes of the future ones. The Karmas are a conscious manifiestation of the soul. Karma is a force which binds the soul to the consequences of its good and bad actions. Liberation :
In Jaina philosophy the Doctrine of Karma provides the principle of the soul falls from its pure state. The moksha is very closely connected with the conceptions of the soul and its bondage. In liberation the soul becomes free not only from suffering and pain but also from knowledge and consciousness. The knowledge alone is potent 10 remove ignorance and to free soul from the worldly fetters. The liberation is an actual event in the life of the soul. Umasvati describes moksba as the total expulsion of Karınas from the soul. Moksha is possible on account of the causes of bondage and the expulsion of the accumulated Karmas from the soul. Jaina also thinks that the transmigration of the soul was due to the preserce of Karmas. It were Karmas that dragged the soul from one life to another. In the total absence of the Karmas this transmigration should also come to an end. It means that once liberation is attained the soul must continue in its pure state forever. It is said that the soul is not the doer of the Karmas and of the quasi-karmas i.e. the body and the environment. The soul is the doer of itself and enjoys itself. The soul neither does not enjoys the Karmas of various types. It simply knows the fruition of Karma, meritorious and demeritorious. Brotherhood Relationship :
Looking to the relationship of soul and matter in livings, there is an urgent need to realise the relationship
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