First Steps to Jainism Part 2

Author(s): Sancheti Asso Lal, Manakmal Bhandari
Publisher: Sancheti Trust Jodhpur

Page 17

The Doctrine of Karma 3
yagyas performed as a part of Brahamanic rituals as well the prescribed formalities like fasting and other forms of worship called Karma-Kand.
However in Jain philosophy every form of activity in thought, word or deed with any of the passions (anger, pride, deceipt and greed) together with the resultant material particles (Pudgals), which can get attached to the soul, are covered in the difinition of Karma. Thus Karma in Jain scheme is a "complexus of very fine matter, imperceptble to senses, which enters into the soul, causing great changes in it." This can do with some elucidation, though it may involve a little repetition or recapitulation.
8. According to Jain philosophy the beginningless, endless and uncreated univere consists of six substances viz (i) Living being (Jeeva); (ii) Matter (Pudgal); (iii) Time (Kaal); (iv) Space (Akash) (v) Medium of rest (Adharma) and (vi) Medium of Motion (Dharma). Of these only the living beings or souls have consciousness and possess the potential of infinite knowledge, infinite perception, infinite bliss etc. Actually the liberated souls possess these qualities and, therefore, are considered the perfect souls the Siddhas. These powers in case of the unliberated or mundane souls are fettered due to their association with the other substance-matter which is non-conscious or non-living but possesses form and is the only substance with form out of the six substances.
The association of the formless or shapeless living soul with the non-living and tangible matter is beginningless (but not endless as we shall see). This beginningless association is an established concept and an accepted fact in Jainism like other similar accepted fact of uncreated beginningless universe. This association is constantly renewing itself (till complete separation from the soul i. e. Mukti) through the release of old matter and absorption of fresh matter by the soul because of the acts and deeds of the living beings. That element of the matter which is so associated with the souls or living beings is known as the Karma Pudgal or the Karmic matter and is included in the wider meaning of the word Karma. Thus when it is said that one is engaged in the Karma of walking or talking it broadly implies that one is performing the act or activity of walking or talking and also absorbing the resultant karma matter into his soul. Strictly speaking the word karma should imply action only and the attachment of matter with the soul