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KARMA : THE MATERIAL BASIS..
of all its modifications, it is said to be in a balanced state. 48 To the Jainas, karmas are not only latent spiritual tendencies but also very refined kind of matter. They infect the Jīvas in accordance with its passional vibrations. The Dravya-karma is also said to be cover (āvarana) and the Bhāva-karma to be faults (dosa).49 However, both of them are related to each other as cause and effect. 50
The approach of Gomma tasāra to karmas is slightly diffe. rent. It holds that karmas belong to one kind when we look at them from the point of view of generality or karmaness. Viewed as Dravya-karma (karmic-matter) and Bhava-karma (its capacity of fruition), it is of two kinds. But the material aggregate of karmic molecules is Dravya-karma; its power to operate is Bhāva-karma,51 Anyway, this way of regarding material particles as karma is a bit peculiar way of describing them. But the reason for doing so is the fact they produce bondage 52 The different forms of Bhāva-karmas cannot occur in the consciousness of a Jīva without corresponding changes in Dravya-karmas. 53 Similarly a change in Dravya-karma must bring a change in Bhāva-karma, Bhāva-karmas will condition out emotional states (Bhāvas), which may be either pleasant or unpleasant. Thus the chain of causation is as follows : Dravyakarma, Bhāva-karma, and Bhāya.54 However, an objection might be raised as follows : if the states of emotion or Bhāvas are realy brought about by karmic-matter how can Atman be said to be the cause of this Bhāvas ? To this, we can reply that emotional states (Bhāvas ) are conditioned by Dravyakarma and karma in its turn is conditioned by karmic-thought
48 Patanjali, Yoga-sútra, I. 41. 49. Sım intabhadra, Āpta-Mimāṁsā, 4. 50 Vidyānanda, Aşța-sahasri, p. 51. 51 Nemicandra, Gommațasāra (Jiva-kānda), 6. 52 Amţtacandra's commentary on Pravacana-sūra of Kundakunda, 25. 53 Kundakunda, Pancastikā ya-sāra, 64. 54 Ibid., 64 (Notes by a Chakravarti thereon).
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