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are in turn specified by the karmic encrustation. Thus, the karmic particles of encrustation and the yoga of the jiva are mutually interactive. Karma and the tendency to activity are intimately related with each other with the mutually casual relation. 132
The law of karma is based upon the principle of causality. It is worth while to note the observations of C.R. Jain '33 : “The law which regulates the action of karmas is based upon the principle of cause and effect, so that the saying 'as one sows as must he reap', presents the whole doctrine in a nutshell. Every action, whether mental or physical, is a sowing of the seed, or in the technical language of the Hindu Philosophy, an engendering of karma. In the act of sowing the seed, or engendering the karma, the soul has the choice of acting or refraining from action, but when once the seed is sown or karma engendered, its freedom is replaced by an inevitable liability to bear its consequences. The harvest which is sown must be reaped, gathered and assimilated in its unabated fullness. That is what constitutes the bondage of the soul. Karma, therefore, is a kind of force which compels the soul to bear the consequences of its right or wrong actions, and this force originates in the very action itself which is performed by the soul and the very moment of its performance."
The dravya karma is nothing but the particles of karmic matter. It is material in nature and enters into the self. The psychical karma is mostly the thought activity of mind. The psychical effects and states produced by the association of physical karma are known as psychical. They are mutually interactive from beginningless time. 134 The physical karma (dravya karma) and the psychical karma (bhava karma) are mutually related to each other as cause and effects.135 The Relation of Divine and Karma
The divine soul is immaterial and karma is material in nature. The empirical soul is involved in the wheel of transmigration from the beginningless time. In the Karma Grantha, we ob
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