Jain Studies and Science

SR No.: 006923
Original Sutra Author: N/A
Author: Mahaveer Raj Gelada
Publisher: Jain Vishva Bharati
Publication Year: 2007
Total Pages: 272
Language: English
Classification: Book_English
File Size: 6 MB

Page 58

54 / JAIN STUDIES AND SCIENCE
body and consciousness as completely independent entities, we cannot explain the relationship between the two and their mutual influence upon each other. Conclusion thus can be drawn: (i) From the point of view of anekanta, soul and body both possess the quality
of affection; therefore, a relationship between the two is possible. (ii) In this world, the existence of soul is not free from matter; worldly life is
not pure, but composite. (iii) Only if we regard animate and inanimate as entirely different from each
other and regard soul as pure, the problem of relationship gets complicated.
(iv) From the spiritual point of view, the difference and relationship between
corporeal and ethereal is of great importance. Similarity and disparity
between the two form the very basis of the Jain philosophy. 5. Principle of Karma-transformation
In karmavad there is a description of ten states/forms/conditions of karmic bondage-the energy that brings about karmic influx. Karma as attached to the soul, can be shed, modified, downgraded or transformed by the conscious efforts. The process of modification of one type of karma into another within its own group with the help of a special energy is called transformation. A pertinent question therefore arises, whether transmutation from the positive karma (Punya) to negative karma (Paap) and vice-versa is possible or not? With regard to transition it was believed that positive karmas do not change into negative karmas. Positive karmas are of many types and may change into one another and similarly negative karmas into other negative types.
5.1. Transmutation
Giving a new explanation in relation to this belief, Mahapragya has stated that it would be justifiable to say that purushartha (soul's prowess) is capable of bringing about a change in the category of karma. Living beings have the capability to change punya (advantage) into paap (disadvantage) and vice-versa. The principle of transmutation of karma finds acceptance in Jain philosophy. The positive type of karma is modified into the negative type of karma and the converse is also true. The four forms - category, duration, intensity and amount - can undergo transition from one form to another. Changes take the following forms:
i. A loose bond changes into a strong bond. ii. A strong bond changes into a loose bond.