Theory of Karman in Indian Thought

SR No.: 011109
Original Sutra Author: N/A
Author: Koshelya Walli
Publisher: Bharat Manisha
Publication Year: 1977
Total Pages: 377
Language: English
Classification: Book_English
File Size: 17 MB

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JAINA VIEW OF YOGA AND ITS BEARING ON KARMA
The activity of body, mind and speech is called yoga or Asrava and is the cause of the influx of karma. The threefold activity enables karma to come into the soul but every yoga may not be of the nature of Asrava or if it does not attract karma it may be Anāsrava. A wet cloth draws dust from all sides. A redhot iron ball draws water from all sides. In the same way, the soul which is heated by Kaşāya due to its yoga receives karma by means of all points. It has been pointed out that in the thirteenth stage of guṇasthāna, yoga takes place by three kinds of vargaņā or effort because the vīryāntarāya is then exhausted. Samantabhadra in his Brhatsvāyambhūstotra .says-'Lord ! The activities of thy Body, Mind and Speech are not by Will, nor even without deliberation. Thy activities are unthinkable.1 This shows that the activities of the body, mind and speech of Lord (Bhagavān) have no will or Iccha behind them and no judgment. His activities are unthinkable. In this connection what Schubring says of Jaina view of Karma may be of some interest. 2
ĀCĀRYA KUNDAKUNDA'S VIEW ON KARMA3
Ācārya Kundakunda is an ancient authority in Jaina culture. His work on Samayasāra is a standard work on Jaina philosophy on Atmā, its bondage and liberation. Kundakunda in his work has thrown a flood of light on the Jaina conception of karma. He has shown in chapters one and two that Jīva or soul and Ajīva or non-soul are the most important categories to be carefully studied. It is observed that though there is a distinctinction between good and evil karma, the real fact is that the distinction is meaningless from the supreme point of view in as much as karma itself is a source of bondage and has to be avoided. The
not a particular sakti ( Avadht of Kevalajñana ) but because i.s power
can or cannot be manifested by Samyagdarśana etc. 1. Běhatsv.ıyambhūstotra of Samantabhadra, 74.
'कायवाक्यमनसां प्रवृत्तयो नाभवंस्तव मुनेश्चिकीर्षया। .
नासमीक्ष्य भवतः प्रवृत्तयो धीर तावकमचिन्त्यमीहितम् ।। 2. Vide The Docrines of Jainas-W. Schubring, pp, 172, 180. 3. Samayasira by Ācārya Kundakunda,