Vaishali Institute Research Bulletin 7

Author(s): Nand Kishor Prasad
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

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Vaishali Institute Research Bulletin No. 7 radical than the Jaina dualism. The Puruşa according to the Samkhya can never be united with prakrti since they are heterogeneous in their nature. But the jiva, according to the Jaina is united with the particles of karma-matter and entangled in bondage.”
The union of Karma-matter with soul is bondage in Jainism. Karma-matter infects the soul, overpowers its intrinsic qualities and keeps it tied to the cycle of worldly existence. Though the soul is inherently perfect and endowed with Ananta-catuştaya viz. infinite knowledge, infinite faith, infinite power and infinite bliss, yet due to karmic obstacle these infinite potentialities seem to disappear as the sun covered with cloud seems to lose its inherent capacity to illuminate the world. But just after the removal of the patch of cloud the sun begins to illuminate in its natural way, so the soul after removal of the karmic obstacle begins to enjoy its real and native nature. Now, the problem is as to how the soul comes to acquire karmamatter and entangles with it or how the pure soul is bound. According to Jainism bondage is caused by karma acquired by the soul itself. Jaina concept of karma is unique in Indian philosophy as it is considered to be materialistic in nature and so it is better known as karma-pudgala (karma-matter). “Karma is not only subjective, as Buddhists think, but also objective. The conception of karma as dravya in addition to its character as bhāva is unique in Jainism.''4 The activities of body, speech and mind, which is technically known as Yoga (vibrations),5 attract the karma particles. The inflow of karma-particles is technically called Aśrava.6 The mere inflow of these karma particles does not become effective unless it is backed by four fundamental passions viz, anger (Krodha), pride (Māna), hypocrisy (Māyā) and greed (Lobha).? In the advanced stage of spiritual progress when passions are totally calmed down but vibrations remain and consequently inflow of karma particles but it is non-effective so technically known as ir yāpatha. The inflow of karma particles due to vibrations accompanied with passions are effective and technically known as sām parāyika. The four basic passions are technically known as Ka şaya (sticky substances) because with these evil thoughts, the kar ma particles stick to soul. Thus the jiva
3. 4. 5. 6.
Sinha, J. N., A History of Indian Philosophy, Vol. II, p. 1181. Tatia, Nathmal, Studies in Jaina Philosophy, p. XIX. Jaini, J. L., op. cit., VI. I. Rajavartikha of Akalankadeva, I. 4.16. Jaini, J. L., op. cit., VI. 5. Ibid., VI. 5,
8.