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Jaina View of Life
significant. The former is associated with avaraṇa; the latter is associated with dosa (defect). Every act brings with it the after-effects in physical and psychic aspects. The physical aspects of the traces is Dravya-Karma; while the psychic traces are the Bhāva Karma. The material Karma and the psychic counterpart are related as cause and effect. In a passage in the Karmagrantha, a question regarding the cause of the Karmic influx has been raised. How is it possible that particular particles of Karmic matter entering the soul can transform themselves into various forms of Karma? And we are told that this is possible through the mysterious power of the soul and through the peculiar quality of matter itself. We find matter of one form is transformed into another; water is transformed into clouds and rain again. Why, then, cannot matter of Karma besmearing the Jiva be transformed into different types of Karma? We are then told that all further discussions would not be necessary."
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The discarding of rational argument, in this connection, is justified, because Jainism does not pretend to have attained this doctrine by human rational means.' It is not through the limited comprehension of an average man that the view has been presented but by revelation or on the authority of a Kevalin.
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IV. Karma theory has been found by some to be an inadequate explanation for the prevalent inequalities in life. It is suggested that the theory suffers from serious defects.
1. Karma leads to the damping of the spirit and men suffer the ills of life with helpless equanimity of attitude simply because they get the awareness that it is beyond their power to change the course of their life as it is determined by Karma.
31. Aştasahasri (N. S. Press, Bombay 1915): pp. 50-51.
32. Tattvärtha-sloka-vārttika: (N. S. Press, Bombay 1918) p. 447.
Jain Education International
33. Karmagrantha II. 78. 9.
34. Glassenapp. Von. (H): Doctrine of Karma in Jaina PhilosophyIntroduction.
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