What is Jainism

Author(s): Champat Rai Jain
Publisher: Champat Rai Jain

Page 14

ESSAYS AND ADDRESSES
namely, infinite perception, infinite knowledge, infinite bliss and infinite power.
(2) The non-living substances comprise pudgala, that is, matter, time, space, dharma and adharma. Jainism maintains that no worldprocess, or evolution, is possible in the absence of any one or more of these five non-soul (ajiva) substances and spirits (souls). Space is necessary for localization, time for continuity and succession, dharma and adharma for motion and rest respectively, matter for supplying the material of bodies, and souls for life, knowledge and enjoyment. These six substances and their nature have been fully dealt with by Jaina philosophers, and, therefore, it is not necessary to explain them at length here.
(3) The third tattva is asrava, which signifies the influx of karmic matter into the soul. In consequence of its activities, the soul attracts to itself particles of matter which under the influence of its passions combine with it, thereby crippling its natural functions and constituting its bondage. Jainism maintains that the soul is eternal, and has been undergoing transmigration during the entire beginningless eternity of the past, on account of the karmic forces with which it is enmeshed. The karmic bandhas (bonds of karmas) are forged by the fusion of spirit and matter, and rob the soul of its natural perfection and freedom. A fettered' soul, thus, resembles a bird whose wings have been sewn up to prevent its flying away. The soul free by nature, like the bird, but, owing to the association of matter, feels as if its wings had been cut, and cannot enjoy its natural freedom and joy.
(4) Bandha is the state of bondage of the soul as already explained. There are many kinds of bonds which have to be broken before nirvana can be attained.
(5) The next tattva is samvara, the process of checking the influx of karmic matter into the 'constitution' of the soul. Obviously, freedom cannot be had so long as the bondage of the soul is not terminated by the removal of the particles of matter of which its karmic bonds are forged. The first step towards this end is the checking of the further influx of matter which ceaselessly flows into the constitution of the soul.
4