Jain Journal 1980 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 38

The Jaina Concept of Karma
J. C. SIKDAR
All forces of life and Nature are associated together in the principle of cause and effect-the central theme of studies of all branches of physical and psychical world governing the process of origination, continuity and decay of the substances-living and non-living, gross and fine, developed and undeveloped. The universal law of causation explains and interprets the psycho-physical actions and reactions of beings, which are manifested in the forms of thoughts, feeling and behaviour.
According to Jaina Philosophy, Soul is endowed with consciousness, infinite modes of knowledge, self-awareness, conduct, and of the attribute of neither heaviness nor lightness respectively from the stand-point of condition in its perfect eternal state. But the worldly souls are imperfect for their innate faculty is clouded by a very fine foreign element intangible to the sense, which is called karma and is an aggregate of material particles. This karma-pudgala (karmic matter), having entered into the mundane soul through the mental, vocal and bodily actions, causes certain conditions in it due to the modifications of consciousness comprising four passions, viz. anger, pride, deceitfulness and greed.
Nature of karma-pudgala (Karmic matter)
The common meaning of the word karma is action and this meaning is come across in the Vedic tradition from the Vedic Age up to the Bramanic period. In this tradition naimittika kriyās (occasional ceremonies) of day-to-day life, such as, sacrifice, etc., have been called karma. It was admitted that the performance of these actions was made in order to please the gods so that they would fulfil the desire of the performer. The meaning of karma as action is accepted in the Jaina tradition, but the Jainas do not admit only this meaning as it is pointed out. Each and every activity of the worldly beings or desire is in fact karma, but in the Jaina tradition it is called bhāvakarma. The non-living material substance which makes soul in bondage, having come into contact with it, due to that bhāvakarma (i.e. action of soul) is called dravyakarma. It is pudgala dravya (material substance); its appellation of karma (karma
1 Mimamsa, 2. 1. 5. : kammattanena ekkam davvam bhavetti hodi duviham tu/poggalapindam davvam
tassatti bhavakammam tul/-Sat., vol. 15.6.