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( 56 ) fresh Karmans is called Sambara. To get rid of the past Karmans is called Nirjara. The next stage is Moksha.
These are the seven Tattvas of the Jains to which Punya and Papa being added we get the nava Padarathas. This jiva or soul is omniscient, almighty, eternal, and has innumerable other qualities. The Karmans are also matter. They bind the soul and hide all its gunas or qualities. Under the bondage of the Karmans the soul has forgotten itself, and often thinks itself different from what it is. Such a soul is called Bahir-Atma. These karınans are of cight kines. The Jnana-Varnya Karman hides the Jnana. The Darshana-Varnya, the Darshana, and so on. One of these Karmans is Ayu Karma"). Life and death are nothing but the ending of one Ayu Karman and beginning of another. When one Ayu Karman of a certain living being is over its soul leaves the body, and the living being is said to be dead. The soul enters another body and this is called birth. Thus the soul under the bondage of the Karmans goes on moving from body to body, till the moment comes when it shakes off all its Karmans, and recovering all its gunas becomes a Jin, an Arhat, obtains Moksha, and finds eternal bliss in its own self.
Gentlemen, the whole above-mentioned philosophy of Jainism dcpends upon the solution of the mysterious puzzle, the mysterious cnignia, what is I? What is this world? Whence have I come? Where shall I go? What is the end of all these things? This problem has heen solved by different Great Men in different
| SR No. | 011027 |
| Book Title | Lecture On Jainism |
| Original Sutra Author | N/A |
| Author | Lala Banarasidas |
| Publisher | Anuvrat Samiti |
| Publication Year | 1902 |
| Total Pages | 391 |
| Language | English |
| Classification | Book_English |
| File Size | 14 MB |