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KARMA : THE MATERIAL BASIS..
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karmic-condition determine its corresponding physical states of the Jivas with the exception of the last one (pariņāma or self-conditioned), which is not causally connected with the wheels of existence or liberation. These conditions are rise (udaya), suppression (upaśama), eradication (kşaya), mixed process of eradication and suppression (kşayopaśama) and the unconditioned (pariņāma). 4 4 Being effected by the change in karmic-material Jiva experiences certain emotional states in which Jiva is only the substantial or the proximate cause (nimitta-kartā), while the karmic-material is the extrinsic or immediate cause (upādana-kartā). 45
• Many of the difficulties arising out of this position will be over if we remember the Jaina. distinction between phy- . sical and psychical karma and also the Jaina philosophy of standpoints. Karmas are of two kinds - physical (Dravya) and spiritual (Bhāva). 46 The thought-activity is Bhāva-karma whereas the actual matter flowing into the soul and binding it is Dravya-karma. The Bhāva-karma may be compared with latent tendencies (Saṁskāras) of other systems. Similarly, the Nyāya-Vaišeșika view of activity (pravịtti) and the Yoga concept of modifications (vịtti) are very near the Jaina concept of Dravya-karma. As our latent tendencies (saṁskāras) determine our overt actions, life and personality, so Bhāva-karmas affect our physical side of personality. Even the Naiyāyikas believe that all kinds of pravștti bind us to the chains of samnsāra and lead to some kinds of birth, high or low. “Pain, birth, activity, faults, false notions : on the successive annihilation of these in turn, there is the annihilation of the one next before."41 This compares well with the Buddhist chain of causation also. Yoga also believes that every vịtti leaves behind a latent tendency and it is only when the mind gets rid
41 Kundakunda, Pancastikaya sāra, 62. 45 Jbid. 63. 45 Brahmadeva, Dravya-Sangraha-Vịtti, 8. 47 Gotama, Nya ya-sūtra, IV. 1.68. JCO-15
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