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very nature of the karma pudgala, the subtle cosmic matter, which are attracted by the soul due to its activities. The processes taking place in the soul due to its activities and that in the karma body run parallel, the soul experiences modification of its state and there is corresponding change in the karma body. The soul and karma are always in a state of some kind of equilibrium. The soul becomes free of karma only in the liberated state when all the karma is eliminated by special efforts. Once free no more karma is bound and the soul is not embodied again. The soul has innumerable pradesas and the karmas bond uniformly on each pradesa, there is no pradesa of soul without karma.
The body is constituted of cells. The soul pradesa and karma are supposed to extend in each cell. There is life in the body so long as soul is associated with it; the body is dead when the soul departs. The soul extends in the cells of the body. Our body also contains some hollow spaces and spaces where the waste material like urine and stool etc. are stored. These spaces do not contain cells and the soul does not extend there. The cells (live) are the medium through which we experience pain and pleasure, because of presence of the soul; the empty spaces, and dead cells, do not cause any sensation. The sensation of pain and pleasure is made by the soul through karma, in the absence of karma the soul does not have such sensation, and it experiences the bliss which is its natural attribute. It may be mentioned here that if pain is negative excitation, pleasure is positive excitation and the bliss is state of no excitation of the soul.
The physical sense organs, dravyendrian, have their counterpart in the soul structure known as bhavendrian or the psychic senses. The psychic senses are in the form of manifested jnana and darshana due to annihilation-cum-subsidence of respective karma. The physical sense organs are formed by rise of biological karma and perform the function of sensing because of existence of corresponding psychic sense, that is the intelligent action performed by sense organs is due to manifestation of jnana and darshana attributes of the soul or upayoga of consciousness of the soul. Mere existence of organs in physical form, as in a dead body, cannot perform the intelligent action in the absence of soul.
Physical sense system has two parts nirvriti and upakaran and each of these has two sub parts. The sub parts of nirvriti are (a) the outer part in the form of physical sense organ, and (b) the inner part in the form of some soul structure. Upakaran assists nirvriti. The outer part of upakaran is physical, implying brain that assists senses to comprehend the object. The inner part of upakaran is again some structural aspect of soul. Physical sense organs successfully work when both nirvriti and upakaran are functional; in case of malfunctioning of any of
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