Compendium of Jainism

Author(s): T K Tukol, A N Upadhye
Publisher: Prasaranga Karnatak University Dharwar

Page 120

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COMPENDIUM OF JAINISM
protons conceived by modern science. Yet the matter is ever surrounding us on all sides and permeating the entire space and atmosphere. It is the primary cause which keeps the universe going. Every phenomenon in the universe is the manifestation of the Karmic effect. 1
How does the influx or accession of the Karma with the soul take place ? The vibration of the soul is called yoga or activity. The activity may be due to the body, speech or thought. The vibrations in the soul occur as a result of the bodily activity or the activity of the molecules composing the organ of speech or consequent on the activity of the molecules composing the mind. Just as water flows into the lake by means of streams, so also the Karmic matter flows into the soul through the channel or medium of activity. Hence activity which is the cause of influx of Karma is called Asrva.2 The thought activity is called the Bhāva-Karma while the actual matter flowing into the soul and binding it is called Dravya-Karma. Though the soul is pure and perfect, it is the flowing in of the Karmic particles that obscures its innate qualities in the manner in which the light of the sun is obscured by thick clouds or blinding dust. One may as well ask how an immaterial being like the self can be obscured by material particles. Common experience tells us that many of the inner qualities of a human being like decency, self-restraint and coherent speech become obscured and perverted by consumption of intoxicating drugs or drinks.
Karma may result in or cause the inflow of punya (merit) or pāpa (demerit or sin) according as the activity is virtuous (śubha) or wicked (aśubha). The intention underlying an activity and its consequences are both taken into account. Causing injury, stealing etc., are bodily activities which are evil. Similarly harsh speech, lying etc. are evil activities of speech. Envy, hatred, jealousy are evil activities of the mind. That which purifies the soul or brings happiness is merit. Sin produces misery, pain, or uneasiness.
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Karmas differ from another point of view also. They may differ in their nature (prakrti) or manner of effect (pariņāma);