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10. JAINA DOGMATION AND MORAL AND SPIRITUAL DISCIPLINE
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change; while Pudgala or Matter is endowed with form, touch, taste, smell and colour.'
Bandha or bondage is due to the mutual infiltration of Karma and the Self, and their relation is like that of gold and rust. Bondage has no beginning, but has an end. There are four different aspects of bondage according to prakrti or the nature of karma, of which there are eight varieties, sthiti or the duration of each kind of karma in contact with the soul; anubhāga or the consequences of karma; and pradesa or th number of karmic molecules that enter the soul. It may be noted that Somadeva merely enumerates the different aspects of Bandha which is treated in detail in the Tattvārthādhigamasutra, chap. VIII,
Moksa or liberation is the coming of the Self into its own after shedding all inner impurities. Liberation is not non-existence nor lack of consciousness. Somadeva gives two other definitions of the Jaina view of liberation. In VI, 1 he defines mokṣd as a state characterised by supreme joy, knowledge, power, potency and subtleness in the highest degree. In VIII. 39 mokṣa is defined as the state in which the Self acquires its own charac teristics.
The Three jewels (Right faith, Right knowledge and Right oonduct) are the causes of salvation, while bondage is caused by false views, lack of self-restraint and other factors such as passions and yoga or the vibrations produced in the soul by the activities of mind, body and speech. Lack of faith in Apta, Agama and the Padārthas, error and doubt constitute Mithyātva or false views. Taking only one aspect of a matter into consideration, doubt, lack of discrimination, erroneous notions, equal respect for all deities and faiths: these five also constitute Mithyātva, as they contribute towards worldly bondage." It way be noted that Somadeva seems here to
1 धर्माधमौं नभः कालः पुद्गलश्चेति पञ्चमः। अजीवशब्दवाच्याः स्युरेते विविधपर्ययाः ॥ गतिस्थित्यप्रतीपातपरिणाम
PRI FER: HELGI EYTETCHT 966: II P. 280. 2 अन्योन्यानुप्रवेशेन बन्धः कर्मात्मनोर्मतः । अनादिः सावसानश्च कालिकास्वर्णयोरिव ॥ 3 शानावरणीय Knowledge-obscuring, दर्शनावरणीय Conation-obsouring, मोहनीय Deluding,
अन्तराय Obstructive, नाम Body-forming, गोत्र Family-determining, वेदनीय Feeling, आयुः
Age. See Tattvārthādhigamasutra, chap. VIII. 4 प्रकृतिस्थित्यनुभागप्रदेशप्रविभागतः । चतुर्धा भिद्यते बन्धः सर्वेषामेव देहिनाम् ॥ 5 3 faghts startar i Fala gare a 4 P 280. 6 B a Tama atef TCHERTTI OTETARTÁTT #ter: Ofellaa: 11 P. 273. 7 See Section XII (d). 8 बन्धस्य कारणं प्रोक्तं मिथ्यात्वासंयमादिकम् । रत्नत्रयं तु मोक्षस्य कारणं संप्रकीर्तितम् ॥ 9 आप्तागमपदार्थानामश्रद्धानं विपर्ययः। संशयश्च त्रिधा प्रोक्तं मिथ्यात्वं मलिनात्मनाम् ।। 10 एकान्तसंशयाशानं व्यत्यासविनयाश्रयम् । भवपक्षाविपक्षत्वान्मिथ्यात्वं पञ्चधा स्मृतम् ।।
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