Vaishali Institute Research Bulletin 7

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

Page 36

The Concept of Moksa in Jainism
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infected with passions takes on suitable karma particles in accordance with its deeds which is known as bondage.9
Karma is intimately bound up with the soul. Karma as the accumulated result of action is generally known as saṁskāra and is called in Jainism bhāva-karma. The bhāva-karma attracts material particles fit to manifest itself. They stick to the soul and give a form to it. Such group of material particles is called dravya-karma and the body formed by dravya-karma is known as karmic body (Karmana sarira). The karmic body is the ground on which the gross body is built up. The gross body, born of the parents, known as Audayika śarira is cast away at the time of death. But throughout the sāmsāric life of the soul the karmic body is associated with it and only with its disintegration the final liberation is attained. Pandit Sukhlal Sanghvi observes in this context : “Although a cursory study shows that the conception of dravya-karma is a peculiarity only of the Jaina doctrine of karma and is absent in the doctrines of the other systems, yet a deep study will clearly show that this is not the fact. In each systems as the Samkhya, the Yoga and the Vedānta, there is the description of the subtle or the linga body which transmigrates to different births. This body has been regarded as constituted by such evolutes of Prakrti (primordial principle of matter), the ego-sense (abhimana), the mind (manas), etc. and is obviously the substitute for the karmic body of the Jaina. Even the Nyāya-Vaiseșika school, which does not clearly admit such a subtle body, has accepted the atomic mind which transmigrates from one birth to another. The fundamental basis of the conceptions of the subtle of the karmic body is the same. If there is any difference it is only with reference to its mode of description and elaboration and classification,"10
The Yoga (vibrations) accompanied with Kaşāya (Passions) attract the karma particles which invade the soul and settle down on it as the dust particles settle down on the oil spilled cloth. Thus yoga backed by Kaṣāya is the cause of Asrava inflow of karma-particle) and the inflow of karma particle which form the kārmaņa-sarira (Karmic body) is the cause of bondage. The inflow of karma-particles is of two kinds-bhāvāsrava (subjective inflow) and dravyāsrava (objective inflow). The entertainment of passions is called bhāvāsrava and as a result of it the invasion of karma particles is called dravyasrava. Bhāvāsrava consists in the idea entertained and dravyāsrava consists in the actual attack of karma-matter. Bhāvāsrava is antecedent to drāvyāsrava only logically but actually both
9. Ibid., VIII, 2-3. 10. Jain, Hiralal, op. cit., p. 438.