Gandharwad

Author(s): Ratnaprabhvijay, D P Thaker
Publisher: Jain Granth Prakashak Sabha

Page 16

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the soul would become their samavāya-karana or the intimate cause, and Karma a nimitta or the external cause. Karma is córporeal.
Since Kārmana S'arîra is closely connected with jîva, it is beyond the power of senses to percive it. But there is no doubt that it is a sort of sūksma (subtle ) s'arira of an interior natúre. Consequently, like the variegated transformations found in clouds, vicitratā or variegations should be accepted in case of Kārmana Sarîra as well.
The Soul is connected with Karma as intimately as a mūrta ghata is connected with a-mūrta ākās'a or a murta finger is connected with the a-mūrta actions of expansion and contraction.
So, like seed and sprout, body and Karma are mutually related as hetu and hetumat rendering thereby the Karmasamtāna 'anādi or beginningless.
Finally, by the help of Veda-padas, the Bhagavān establishes Karma as the intervening agent which helps the soul in the production of body. He further explains that punya is produced by holy deeds and pāpa by unholy deeds.
(iii) Relation Between Soul and Body: According to Vāyuthūti, the third Ganadhara, soul and body are identical. But the Great Preceptor explains him the relation between soul and body in details and removes his illusion. According to him, cetanā or consciousness is not the property of each one of the five bhātas or principal elements which constitute the body, but cetanā is the intrinsic quality of soul residing into a group of bhūtas. For, if cetană were the quality of all bhūtas taken together, it ought to exist in a dead body as well. But it does not happen so.
Just as Devadatta, who recollects an object perceived through the five windows of a palace in the past, is different