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THE PASSAGE FROM NESCIENCE..
frame (audarika-ŝarira) is the vehicle of gross sensations. It has no interest in the inner nature or cognitions, affections, conations of man, but nevertheless it is of great interest for the karmic-body The entire presentations of the outer nature (audarika-sarira) become meaningful, and are referred back to the inner nature which determine it. So the outer and the inner determine each other.
Most of the difficulties of the Jainas here are due to their doctrine of the material nature of karman. With others, karman is non-material. To the Jainas, the karmas are no doubt crystallised effect of the past actions or energies but in order to act and react and produce changes, the energies must have to be metamorphosed into different forms. The material nature of karman can be inferred from its effect i.e. body, which has a physical frame. But unless, the karman is associated with the soul, it cannot produce any effect because it is only the instrumental cause and it is the soul which is the efficient cause of all experiences. Hence the Jainas regard the soul as the possessor of material karman.
III. The passage from Nescience to Omniscience-the ultimate ideal
The soul due to nescience takes matter into itself and gets into bondage. The role played by passions (kaṣāyas) and activity vibrations (yogas) in bondage are very important. Yoga is the vibrational activities of mind, body and speech in the soul. It creates subtle karmic - particles, that are attracted towards the soul and the soul due to its susceptibility to attachment and aversion, is naturally infected by the matter. This principle of soul's susceptibility towards karmic-matter is called passion (kaṣāya). If there is no kaṣaya, karmic-particles born out of the vibrational activities, will no doubt, flow to. wards the soul but they will not be able to stay there since there is no adhesiveness without passions. Similarly, if there is no vibration in the soul, no karma-particles will be created; then the soul will be free from them and hence no bondage. Pt. Hira Lal Jaina, in his introduction to the Hindi edition
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