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[Full title: Nine Tattvas: Journey of Soul towards 惭辞办峁�a (5) 膧蝉谤补惫补]

1 Definition and its Nature

The primal and most fundamental condition of worldly existence punctuated by birth and death is unbroken successive chain of karmic inflow. The fifth tattva is 鈥�膧蝉谤补惫补鈥� i.e. cause of inflow of karma. For the word 鈥�膧蝉谤补惫补鈥� the term 鈥�腻蝉补惫补鈥� is used in Ardhamagadhi 膧驳补尘补蝉 and Pali 罢谤颈辫颈峁璦办补蝉, in the sense of what intoxicates, bemuddles and befoozles the soul or the mind so that it cannot rise to spiritual pursuits.^[1]

罢补迟迟惫补谤迟丑补蝉奴迟谤补 defines 膧蝉谤补惫补 as, 鈥渟a 腻蝉谤补惫补岣�鈥� all activities of body, mind and speech by which the karmic particles flow in, to get connected with the soul is 膧蝉谤补惫补.^[2]

According to Jaina Siddhanta Deepika,

鈥�karm膩kar峁�a峁嘺hetur 膩tmapari峁嚹乵a 腻蝉谤补惫补岣�鈥�

鈥�膧蝉谤补惫补 is an intrinsic mutation of soul that is responsible for the attraction of karmic matter to the soul鈥�.^[3]

This implies that 膧蝉谤补惫补 is a door or channel of entrance for karmic particles and the means there to are called 膧蝉谤补惫补, as in a pond water comes through the channel or pipe.

2 Types of 膧蝉谤补惫补

According to 罢补迟迟惫补谤迟丑补蝉奴迟谤补, there are five causes through which the karmas get attracted to the soul. 鈥�惭颈迟丑测腻诲补谤艣补苍腻惫颈谤补迟颈辫谤补尘腻诲补办补峁Ｄ乱补测辞驳补鈥� viz. Wrong world-view, Non-abstinence, remissness, passions and activity.^[4]

Mityatva 膧蝉谤补惫补 (Wrong belief): Wrong belief refers to either a perverted attitude or disbelief in the true nature of the soul, as propounded by the Omniscient Lord.

Avirati (Non-abstinence): It is the absence of spiritual strength to abstain from the wrong (sinful) path. It obstructs the spiritual progress.

笔谤补尘腻诲补 (Remissness): 笔谤补尘腻诲补 means intoxicant鈥撯��pram膩da艣ca mady膩dih鈥�.^[5] It means the absence of vigour and enthusiasm in the soul in respect of spirituality.^[6]

碍补峁Ｄ乱补 (Passions): Passions means the negative emotions鈥�anger, greed, pride and deceitfulness. They are the greatest hindrances to purity of thought and action and in mystical realization.

Yoga 腻蝉谤补惫补 (Activity of mind, body and speech):The activity of mind, body and speech, whether auspicious or inauspicious constitutes, the yoga 腻蝉谤补惫补^[7] and obstruct the soul from attaining salvation or siddhahood.

Although all types of 腻蝉谤补惫补 (influx) are the causes of karmic bondage yet the attraction of the karmic matter is affected exclusively on account of the 鈥榓ctivity鈥� and the duration and the intensity of the fruition is due to 鈥榩assions鈥�. From this point of view, according to Jainism, there are mainly two caus helle of 腻蝉谤补惫补, they are activity and passion.

On the basis of these two causes of 膧蝉谤补惫补, there are two kinds of 腻蝉谤补惫补:

1. 莫谤测腻辫补迟丑补 膧蝉谤补惫补
2. 厂腻峁僷补谤腻测颈办补 膧蝉谤补惫补^[8]

The inflow of karma due to yoga 腻蝉谤补惫补, devoid of passions is 莫ry膩pathic 膧蝉谤补惫补. This type of 腻蝉谤补惫补 exist in 痴墨迟补谤腻驳补, the enlightened mystic of eleventh, twelfth, thirteenth stage of spiritual development. The inflow of karmas backed up with both yoga and passions is 厂腻峁僷补谤腻测颈办补 腻蝉谤补惫补. This is abandonable to attain salvation.

3 膧蝉谤补惫补 in Context of Mysticism

For a mystic 腻蝉谤补惫补s is cause of bondage. It is obstacle in mystical realisation. Of all the five 腻蝉谤补惫补s, 尘颈迟丑测腻迟惫补, avrata, pram膩da, ka峁Ｄ亂a and 补艣耻产丑补测辞驳补 腻蝉谤补惫补 purely cause the bondage of inauspicious karmas and are inauspicious 腻蝉谤补惫补. They are to be given up for spiritual realisation. It is only 艣耻产丑补测辞驳补 腻蝉谤补惫补 that cause the inflow of auspicious karma.

Here a question arises鈥揑s auspicious activity supportive or a hurdle to liberation? According to Jainism, the auspicious activity is both a hurdle as well as support in mystical state. The auspicious activity leads to purification of soul hence it is means to liberation, and as its second effect is bondage of new auspicious karmas, it is hurdle to liberation.

These 腻蝉谤补惫补 is the cause of impure state of the soul. It attracts the karmic matter as magnet attracts the needle to itself. This chain of karma holds the self bound to the worldly existence. That is why the Jaina 膧肠腻谤测补蝉 have asked and advised the spiritual seeker for purification, to exert and stop the inflow of fresh karmas and also to annihilate the accumulated karmas. It advocates first to give up the 腻蝉谤补惫补 that cause 辫腻辫补 karma with 补艣耻产丑补测辞驳补 and practice 艣耻产丑补测辞驳补, and ultimately give up 艣耻产丑补测辞驳补 and attain mystical peak鈥搇iberation, the state of 鈥�suddhapayoga鈥�.

Footnotes and references:

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[1]:

Illuminator of Jaina Tenents, p. 73.

[2]:

罢补迟迟惫腻谤迟丑补 厂奴迟谤补, 6.2.

[3]:

Illuminator of Jaina Tenents, 4.16.

[4]:

罢补迟迟惫腻谤迟丑补 厂奴迟谤补, 8.1 鈥�尘颈迟丑测补鈥�b补苍诲丑补丑别迟补惫补丑鈥�; Dravya Sa峁僩raha, 30.

[5]:

叠丑补驳补惫补墨, (Eng Part I), 1.141, pp. 81-82.

[6]:

Illuminator of Jaina Tenents, 4.21 鈥�补苍耻迟蝉腻丑补岣� 辫谤补尘腻诲补岣�鈥�

[7]:

罢补迟迟惫腻谤迟丑补 厂奴迟谤补 6.1.

[8]:

Source Book of Jaina Philosophy, pp. 192-193.