Structure and Functions of Soul in Jainism

SR No.: 001617
Original Sutra Author: N/A
Author: S C Jain
Publisher: Bharatiya Gyanpith
Publication Year: 1978
Total Pages: 272
Language: English
Classification: Book_English, Epistemology, Nyay, & Spiritual
File Size: 16 MB

Page 209

Jaina Eschatology :: 205
five sensed."! It means that fruition of psychical karmas can exist without the fruition of the corresponding physiological karmas. It also implies that the psychical karmas may remain bound with the soul without the physiological karmas. The writer of the 'Dhavalā' commentary on the 'Satkhaņņāgama' is of opinion that for the appearance of a physiological sense, it is necessary that the conditions for the appearance of the psychical sense must be fulfilled." Though the physiological sense presupposes the psychological sense, yet there is no strict correspondence, when a reverse situation is meant. It is said in the 'Bhagvatī-sūtra' that "one who has the knowledge-obscuring karma may have or may not have the deluding karma; but one who has the deluding karma must have the knowledge obscuring karma....One who has the feeling karma may have or may not have the deluding karma, but one who has the deluding karma must have the feeling karma." It is also mentioned that the physical capacities resulting from ithe subsidence or the destructionsubsidence of karmas pass away unrealized in the absence of proper physiology and environment. In the hellish condition of existence the pleasure-feeling karma fructifies as the pain-feeling karma on account of the lack of proper environment. In the state of meditation and study of scriptures undesirable karmas come to maturity but they fall fruitless because of the lack of proper environment. It can be easily believed that the presence of proper physiology and environment is not utilised in the absence of the necessary psychological attainment. So we come to the conclusion that there is no perfect correspondence among the different types of karmas, but at the same time the mutual correspondence is not totally absent so as to reduce the system to a mere chaos. If there is no absolute coordination among different types of karmas, we do not also see a total absence of coordination among them. But
1. Jinabhadra: Višesāvasyaka-bhāsya, verse 2999 2. Satkhandāgama: ‘shudraka-bandha', part II, vol. 7, p. 65 3. Bhagavati-sūtra, p. 708-09