________________
Karma Philosophy
279
spiritual development. It is rather a mockery of life; it is ridiculous.
Transition from one type of activity to another type of activity serves also one's need of inactivity (nivịtti). In this way, the uninterrupted flow of activities can keep one's life cheerful and happy.
Of course, the field of activity is different for different individuals according to their different capacities. It is needless to say that to make the activity brilliant and vigorous, it is quite necessary to take proper rest and to have peace at regular intervals.
The question as to how far the activity is concerned with the bondage of karma has been discussed in Chapter III (pages 104-7).
In Chapter III under Liberation, we have treated of the problem of activity-inactivity (pravịtti-nivýtti).
(9) Generally the term 'karma' has two meanings—one is 'any activity and the other is 'fine material particles that get attracted towards and stick to the soul on account of its activity'. 'That which is being done is karma' is the etymology of the term karma. Both these meanings are appropriate in the context. The whole universe is packed with the fine karmic material particles. But when they get attracted towards the soul and stick to it and bind it through its activity, then only they are designated by the term 'karma'. Thus the material particles bound with the soul (i.e., transformed into karma) are called karma. The karmic material particles bound with the soul are called 'dravya-karma' (physical karma), while internal mental states of attachment, aversion, etc., are called 'bhāva-karma' (mental karma). In other words, the Jainas distinguish between the material karma called dravya-karma and its spiritual counterpart called bhāva-karma. The soul (in its impure or perverse states) is the doer of bhāva-karma as also of dravya-karma. Bhāva-karma causes dravya-karma, and dravya-karma causes bhava-karma. They are mutually related as cause and effect, each of the other, just as a seed and a sprout are.'
1. In the non-Jaina systems of Indian philosophy, the following terms are employed for
karmur. māyā, avidyā, prakrti, apurva, vāsanā, āśaya, dharmadharma, adrsta, saņskāra, daiva, bhāgya, etc. In the Vedānta philosophy, we come across the three terms, viz., māyā, avidyā, praksti . The term 'apūrva' is found in the Mimāṁsā philosophy. The term 'vāsanā” is current in the Buddhist philosophy. (Even Yoga philosophy employs it.) The term 'āśaya' is generally used in the Samkhya and Yoga philosophy. The Nyāya and the Vaiseșika systems employ the terms 'dharmādharma', 'adssta' and
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
