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nga, the Yogashastra, the Ratnakarandashravakachara, etc.
The matter which so far has kept the soul in bondage and has prevented it from attaining final liberation is known as Karma, It is bound up with the soul. It is regarded as material and of very subtle form. Every action, every word, every thought, produces, besides its visible effect, an invisible transcendental one which, under certain conditions, materializes in reward or punishment, according to its nature or force. The intellectual, spiritual or material differences found in various beings are understood to be the result of the different individual Karmas, Karma has eight main divisions, each with many subdivisions. The Jain Acharyas have given an exhaustive account of the various Karmas, dealing with the problem in minute detail. Readers are referred to the Gomattasara Karma-kanda and the karmagranthas, etc., for a full account of the problem. Dr. L. Glase napp considers that "in no other system, perhaps has Karna been taught to be of such concrete, realistic, physical nature as here."13
12 The Doctrine of Karman in Jain Philosophy p. viii.
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
