Gandharavada

SR No.: 006739
Original Sutra Author: N/A
Author: Esther A Solomon
Publisher: Gujarat Vidyasabha
Publication Year: 1966
Total Pages: 400
Language: English
Classification: Book_English
File Size: 18 MB

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(iii) Karma is corporeal, because while being distinct from the
soul and its qualities (knowledge, etc.) it gains strength on account of such external factors as garland, sandal-wood, etc., which become the cause of perversity of outlook, like a jar, which becomes strong by the application of oil, etc..
(iv) Karma is corporeal, because being distinct from the soul, etc.,
it undergoes modification, like milk.
It should not be argued that the reason because it undergoes modification is asiddha (unreal, inadmissible) because it does undergo modification as that whose effect is subject to modification must itself be such; for instance,curds can be modified as sour milk, and hence it can be ascertained that the cause of curds, viz. milk too is subject to modification (1626–1628).
Agnibhūti again raises a point. As there are a number of transformations of clouds, etc. and we are not required to assume karma as the deciding factor, similarly even without karma the transmigratory souls can experience different grades of pleasure, pain, etc. and we need not assume karma to be the cause of these (1629).
Mabăvira says it is really surprising that Agnibhūti while prepared to accept variety in respect of such things as shapes and forms of clouds, etc., which are external and hence not influenced by the soul, is reluctant to do so in the case of karma which is associated with the souls. There is a greater reason to accept variety in the latter case just as we willingly admit a greater variety in designs and imagery undertaken by an artist than in the case of the clouds. The jīvas bind unto themselves karma which clings to them and there is no reason why this karma should not have variety in its transformations as producing different degrees of pleasure and pain (1630-1631).
Agnibhūti is still not convinced. Mabā vīra accepts variety in karma and through that in the degrees of pleasure and pain. Why can he not admit that just as there is variety in the transformations of the clouds, etc. naturally, without a cause,