Illuminator of Jaina Tenets

Author(s): Tulsi Acharya
Publisher: Jain Vishva Bharati

Page 97

Sútra j
Sout
(Gloss) There is the series of material aggregates possessed of the potentiality of getting transformed into karman, that constitute the karma-vargaṇā1 bodies. Such series is possessed of infinite space-points and four kinds of touch2. These bodies are attracted on account of the (good and bad) activities of the soul and are known as karman3 (i.e.
1
2
The Jainas conceive an infinite number of groups, called vargaṇās, of atoms. The first vargana is conceived to contain only such atoms as remain alone and solitary and have not formed composite bodies with others. The second group contains composites of two atoms. The third group contains composites of three atoms. And so on. By this process, we arrive at a group which contains composites of an infinite number of atoms, which is fit for the making up of the audarika (gross) body such as of men and animals. This group is followed by an infinite number of groups which are all competent for making the stuff of audärika body. Then follows a number of groups which are incompetent for any kind of body. Again, by the same process we reach an infinite number of groups which are competent to form the stuff of the vaikriya (subtle) body such as of celestial beings. And by following the same process as above, another infinite number of groups are reached which are capable of forming the stuff of āhāraka body such as of an ascetic having special powers. Similary by repeating the same process we obtain groups which are competent for tai jasa (luminous) body, bhāṣā (speech), änāpāna (respiration), manas (mind) and karman. It is to be noticed in this connection that a composite body of the group that follows consists of greater number of atoms but occupies less space in comparison with a composite body of the group that precedes. Thus a composite body of the karma-vargaṇā consists of more atoms but occupies less space in comparison with a composite body of manovargaṇā, which, again consists of more atoms but occupies less space in comparison with a composite body of the anapana-vargana. And so on.-Studies in Jaina Philosophy, p. 65.
The particles of karmic matter are possessed of four kinds of touch-cold, hot, viscous and dry.
3 The Jaina philosophers believe in the law of karman in common with the other schools of Indian philosophy. The whole world of living beings exists from beginningless time and the conditions of their career, good or bad, are not due to accident or chance or the arbitrary will of a despotic ruler of universe. They are what they are as the result of moral values of their own actions-good or bad. Though there is a common agreement in this respect, the Jainas differ from other philosophers in their conception of karman as material bodies which become moral forces after being integrated with the soul. The soul is thus not entirely amorphous, because it has points. There are infinite varieties of material bodies from atoms to gross bodies of varying magnitudes. Those material bodies, as explained in footnote 1, which are capable of being transformed into moral forces and tendencies are called karmic matter, the power of transformation issuing forth exclusively from the soul. The bondage of the soul is thus literal and not figurative. It is the actual relationship of foreign karmic matter attached to the being of the self. The total elimination and expulsion of karmic matter from the inner constitution of the self is called emancipation.