Gommatasara Karma Kanda

Author(s): Nemichandra Siddhant Chakravarti, J L Jaini
Publisher: ZZZ Unknown

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Mind is matter. Karmas are matter. Pleasure and pain are matter. Prosperity and adversity are matter, as being the pleasure and pain feeling karma, due to the presence or absence of some kind of matter.
The Saint Shri Kunda Kunda says in Panchástikáyá Gáthá 82:
"Things enjoyable by the senses, the five senses themselves, the bodies (including the five kinds of bodies, the mind, the Karmas, and the other material objects-all this know as matter (pudgala)."
All matter is visible, even karmic matter, though not to our physical eye. Certainly mental matter is visible directly to mental knowledge.
The inflow and bondage of Karmic matter being the essential causes of all pain and pleasure, it is possible in the light of Jainism to try to find out, what kind of Karma is the cause of a particular kind of pain or failure, and how the inflow of that karma is stopped and how, if it is already bound, it can be shed. If this is done even roughly and approximately, the study of Karmas becomes of immense and intense practical value. Also with caution and patience, it can be tested by and made a subject of, experiments. Perhaps some day in the hands of some lucky scientist, its results may be proved by science, like. The life, etc., in plants, which given as an axiom in Jaina books is proved by Sir Jagdis Chander Bose, only recently scientifically.
Soul moulds matter. Every pain and adversity can be treated scientifically and surely in accordance with the Karma Philosophy of Jainism.
Hence the necessity of studying the Jaina Karma Philosophy. It is not merely interesting as being of a curious character and great antiquity. It is not important only for the study of the History and evolution of some most important aspects of Philosophy and Religion generally, and particularly of Hindu and Jaina origin. It becomes essential (if it is found to be true) for the diagnosis and cure of, and prescription for our individual, social, moral, economic, political, and religious doubts, difficulties, deficiencies, disputes, troubles, and ailments.
The causes and processes of mundane ailments are adumbrated above. Their remedies, as suggested by Jainism for the last 3,000 years at least, must be of interest and guidance. They are the Eleven stages (Pratimas) of the Householder's Life; and the vows, common to the Householder and the Monk, but followed in a more extended and intensive way by the latter.