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Pradesh is a very infinitesimal area that would be discussed in a later chapter. A soul occupies innumerable such Pradeshas. When a bondage is incurred, it does not necessarily enter all the Pradeshas of soul. For instance, when a person gets headache, his other limbs do not experience the pain. This phenomenon can be explained by stating that he had indulged in a unwholesome activity that induced Karma particles to enter the Pradeshas of soul, which lie in the forehead. It is not possible to state which particles of Karma would be attracted to which Pradeshas; they can be attracted to any part of soul. No Pradesh is, however, immune excepting some very subtle Pradeshas, which are termed as Ruchak Pradesh.
The theory of Karma is acceptable to all the three Indian philosophies viz. Hinduism, Jainism and Buddhism. The above is a short description of the theory according to Jain philosophy. It would obviously raise some questions in the minds of readers. We shall deal with them in a subsequent chapter. In the next chapter we shall deal with the cycle of birth and rebirth, which is a corollary of the theory of Karma.
