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70 theory as a whole has proved to be highly exhaustive, useful and satisfactory despite the fact that it may not be completely comprehensible and logical . Moreover, the theory in the texts deals with only “what' and 'how' of the process without mentioning 'why' about it. 7. The term 'Karma' has been universally accepted for the *Karma Theory or Karmology'. It involves mental, vocal and bodily actions and transactions and also the cause for these action. The causes for actions are mostly psychological - passions, aversion and attachment etc. The actions are different physical activities of the living beings which attract ‘karma parcticles' towards the living and bind with it. Thus there are two types of karmas - (1) Psychical karmas and (2) Physical karmas .Both form the cause and effect of each other to form a non-ending karma cycle until efforts are made to break it. 8. In contrast with other systems, the karmas in Jaina system are postulated as fine mattergic particles coming under the fifth category of Kundakunda classification of aggregates in Niymsara. They are aggregates. The existence of karma is manifest on the basis of differences in :
The Classes of living deings . (ii) Their knowledge. (iii) Their riches. (iv) Their feellings. (v) Their positions.
Their passions and Their activities etc.
Their mattergic nature is confirmd from the following facts : (i) The karma particles have the basic four qualities of touch, taste, colour, smell -of mattergy. (ii) The effects of karmas are materially manifest in the form of our body, activities and feelings etc. They are caused by the karmas. As like begets the like, the causes-karmas are also material. (iii) The physical activities or karmas are mattergic because one has different types of mattergic effects and feelings of pains and pleasures due to them like those from delicious food-intake ,medication and intoxication etc. This fact may be expressed through logical inference:
(i)
(vii)
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