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166
Essence of Jainism
How is Ātmā the performer and enjoyer of Karma ? The result of the nature of Sanklesa-affiction-envelopes the Ātmā, by its magnetic power, with a sort of subtle Rajas-covering. How does this happen? How does the Ātmā, throw away this covering, by revelation of its potent power? How does the Atmä seem tardy as if, through the influence of Karma ? Why does the Ātmā not swere from its pure form in spite of the presence of thousands of coverings? How does it shake off its severe Karmas bound to itself at the time of its evolution ? What sort of duel takes place between the Ātmā and the obstructing Karmas when it is anxious to view and experience its state of being Paramātma? How does the Ātmā make its path of progress free from obstacles and with what results in the end? What is the nature of Apūrvakaraña and Anivștiikarana which are the aiding results in the realization of Paramātmā: residing in the temple of Ātmā ? How does the Juva turn to pieces, mountains by the electric machine in form of its pure results of Karma ? How does it happen that the suppressed Karnias at times, throw the Atmā down on the earth, by rising up ? Which are the Karmas that are mutually opposed from the point of view of Bandha and Udaya? Which are the Karmas, the results of wbich are fixed or fluid under this or that state? By which magnetic power does the Karmaraja that is above the senses, continue to attract the Pudgalas, though associated with the Atmā ? How does it continue to frame the gross body, the mind, the subtle body etc.? These and other similar questions are answered and explained by no philosophy other than the Jain by its thoroughly rational, detailed and clear clarifications. This is precisely the trait of Jainism with regard to Karma.
(Darsan aur Cintan, pp. 205-276, 223-229, 235-238]
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