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JAINA PSYCHOLOGY
that of projectable body is invariably connected with its absence. Hence, both of them cannot co-exist. Why is it that psychical inertia is essential for one and not for the other? It is the very ground of the differentiation, hence, no further explanation is called to account. The activity of projectable body cannot co-exist with that of karmic body as well. Its co-existence is possible only with the activity of gross body. What can be accounted for this? As regards the existence of projectable body, as has already been mentioned, it can co-exist with karmic body. It is only their activities that cannot occur together. The reason is that at the time of their existence both of them live in the same gross body. Projectable body, at the time of discharging its duty, leaves the body where it lives and goes to a distant place from where it returns after performing its respective function. Hence, the activity of projectable body that is performed at a certain distance cannot coexist with the activity of karmic body which, according to the Jainas, is accomplished while living in the gross body of the individual. If such is the case, what about the co-existence with the activity of gross body? How is it possible that the activity of gross body and that of projectable body exist together? The Jaina replies that at the time of dissociation from or reassociation with gross body the activity of projectable body co-exists with that of gross body. Granted that on such occasions there is a mixture of these two activities. One question still remains to be answered: Karmic body, on these and some other occasions, is invariably associated with gross body. This is also a fact that in the absence of the activity of karmic body which is the root cause of all activity (yoga) no activity of gross body is possible. Why then at the time of their dissociation and reassociation the activity of projectable body and that of karmic body do not exist in the selfsame mixture? What is that debars us from applying the same logic in the case of karmic activity? Why not the same argument that has been given for the mixture of the activities of gross and projectable bodies be advanced for the mixture of the activities of karmic and projectable bodies? Or, let us advance another argument: Accepting the possibility of the mixed existence of karmic and projectable bodies
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...siddhaprayojanasya......ähārakam parityajata
audarikamupädadanasya ähärakam prārabhamāṇasya vā...... Karma-grantha, VI, p. 152.
