Posted: 24.05.2019
By Dr. Samani Mangal Pragya
Non-restraint, remissness, passions etc. are the internal causes of karmic bondage. They are not directly perceivable by senses. The external causes are activities of mind, speech and body which can be subject of our direct experience. Internal causes are hidden in the background whereas the external causes are overt and can be experienced. Belief of a common man is that karmic bondage occurs due to the mental,...
Posted: 23.05.2019
By Dr. Samani Mangal Pragya
Post canonical literature mentions five causes of bondage. First time, Acharya Umaswati stated the five causes viz. perversity, absence of self restraint, remissness, passions and activity The antecedent Acharyas followed him. But karma śāstra mentions four causes of bondage. Remissness has not been mentioned there. Ṭ hā ṇ a ṃ stated, remissness as the cause of miseries. Karmas...
Posted: 22.05.2019
By Dr. Samani Mangal Pragya
As mentioned before, the theory of cause and effect is one of the most significant doctrines in the philosophical world. Many philosophical concepts are based on the series of cause and effect. Doctrine of karma is an important doctrine in Jainism. This theory is based on the theory of cause and effect. Karmas are bound to the soul, but there must be some reason behind this. Bondage of karma is the effect but...
Posted: 21.05.2019
By Dr. Samani Mangal Pragya
The soul and the karma have a mutual relationship. Who is the pre­cursor of this relation? In other words, who is the doer of the karma? In this context, some optional concepts are presented here - Prak ṛ ti is the doer of the karma Destiny (niyati) is the doer of the Karma The soul is the doer of the Karma Sānkhya: Prak ṛ ti is the Doer of the Karma According to this first option, karma itself...
Posted: 20.05.2019
By Dr. Samani Mangal Pragya
A question has been presented in the Bhagavatī, that, whether the knowledge obscuring karmas etc. veil the units of the soul, and if yes, then, what number of karmic atoms do that? In response it is said that -karmic atoms may cover the soul or may not do so. If they cover the soul, then infinite karmic atoms do that simultaneously as numerable or innumerable aggregate of karma varga ṇ ā cannot...
Posted: 18.05.2019
By Dr. Samani Mangal Pragya
Jain tradition believes in the materiality of karma. Among the eight varga ṇ ās (clusters of homogenous atoms) of matter, one is Kārma ṇ avarga ṇ ā. Only the atoms of Kārma ṇ avarga ṇ ā get unified with the soul in the form of karma. Bhagavatī has expressed this using the terms like anyonyānupraveśa (mutual inter-relation) and...
Posted: 17.05.2019
By Dr. Samani Mangal Pragya
The soul and the body are not at all identical entities. Had they been completely identical, then they may have become one substance. At the same time, they are not absolutely different too. If there had been radical difference between them, then no relation between the two could have occurred. Hence, due to some special attributes, they are mutually different and due to some general qualities they are...
Posted: 16.05.2019
By Dr. Samani Mangal Pragya
In worldly state, soul and matter become interspersed; hence, there can be an inter-relation between them. Worldly souls are bound with both gross and subtle body. When a soul transmigrates from one birth (state of existence) to another, gross body remains, whereas, subtle bodies accompany the soul. The soul accompanied by subtle bodies only can possess another gross body in the next birth. Hence, here question...
Posted: 15.05.2019
By Dr. Samani Mangal Pragya
Question arises whether the nature of the relationship between soul and matter is material or non-material. During its worldly existence, the soul is not absolutely non-material. So, the nature of relationship between the two can be assumed as material. As per the Bhagavatī Sūtra, this relation is not resultant, either of the soul or of the matter alone, but this relation is caused by both together...
Posted: 14.05.2019
By Dr. Samani Mangal Pragya
The contention which has always bothered both the Indian and western philosophers is that - what is the relation between the conscious substance and non conscious matter. All have tried to solve this conundrum. Two streams of thought emerged regarding the system of the universe - dualism and monism. Monists explained the universe on the basis of one substance. Dualists hold two basic constituents of the...

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