Tulsi Prajna 1975 07

SR No.: 524503
Original Sutra Author: N/A
Author: Mahavir Gelada
Publisher: Jain Vishva Bharati
Publication Year: 1975
Total Pages: 116
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 7 MB

Page 80

The universe is divided into two entities : (1) Jiva or the consciousness or the enjoyer and (2) Ajiva or matter and extension which are enjoyed. Ajiva is divided into two main classes. (1) Rupa dravya or Matter with form (2) Arupa dravya or Matter without form. Ajiva Arupa dravya consists of motion or dharma, rest or adharma, lokakasa and alokakasa and time,
Pudgala or Matter is wha. tever is perceived by the senses and includes the physical mind, karmas and ordinary external objects. Matter undergoes certain modifications and it is uncreated and eternal. Matter is the kinetic energy which is of two kinds : simple motion and (parispandana) development (parinama ). The main divisions of matter are gross and subtle. That which is gross is perceptible by the senses, while that which is subtie is beyond the senses, being transformed into de. grees of karma, hence becoming karmic particles.
The Jaina Metaphysics is an out and out metaphysics of substance for even what we gene rally regard as unsubstantial, such as karma is substance for them. No other philosophy makes a more exhaustive analysis of karma than Jainism. This is perhaps to be expected since only Jainas treat karma as being itself physical. In commenting on
Stevenson's statement, "As karma does inflict hurt or benefit, it must have a form !" 11. Jaini says, it has form because it is matter. 12
Karma arises from four kinds of Mohas or attachments and it works without outside intervention. While karma is formless for theistic Hinduism, it has form and matter in Jainism. The most important aspect of the Jaina view of karma for naturalism is the notion that karma is material and atomic, 13 The atomic particles of karma are also without beginnin,. The soul of a siddha has no karmic particles, but all other human souls do have karma.
Of all the expositions of karma the Jaina view is the most naturalistic. The Jainas are able to deal in a greater detail than other believers in karma since they have a physical model with which to deal. If one questions "How can a part of what is patently non-naturalistic be naturalistic if the whole is non-naturalistic ?'' a justifiable answer may be given. But it still does not explain how or when karma gets into human soul.
From the above analysis of the theory of knowledge and the metaphysical position of Jainas, with reference to karma as an impediment causing obstruction to knowledge, and the removal of the obstruction resulting in the
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