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48
A Study in the Origins and Development of Jainism
This contention gets further support by the Jain concept of karmaparamāņu. When jiva acts at any level of speech, mind or body, there is created a stirring in the inner regions of jīva and the atoms (paramāņu, the smallest particle of matter as conceived in Jainism) scattered round it, endowed with different potentialities, are attracted according to the nature of deeds and they cling to the inner regions. Thus, the bodage between jīva and karma-parmā nu is created. The karma-parmāņus, inturn, control the oral, mental and physical functions of jiva. Untill the effects of karma-parmāņu are exhausted, jīva remains under their influence. This is a materialistic conception of karma, unique in the history of Indian philosophy. An attempt to draw a parallel between the concept of lińga-śarīra in the Sãmkhya-Yoga and Vedānta is based on wrong notions57. The concept of linga-sarīra pertains to that subtle-body which transmigrates to the next birth after death. At most this is comparable with the concept of subtle kırma ņa-śarira of the Jains. This atomic concept of karma betrays its primitive character.
It is interesting to note in this connection that some animistic beliefs were upheld in Jainism which will be discussed a little later. Links between the concept of transmigration and animism have often been pointed out. 58 It is quite possible that the Jain thinkers developed their concept of karma and transmigration out of their animistic beliefs without any influence ab extra.
