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no other religion in the world explains Karma' on these lines. In Jainism karma' does not mean deed or action; surprisingly 'yoga' means action the uuion of Karma particles with soul. All activities of thought, word and deed set in motion these particies and yoga' is brought about in certain conditions. Yoga with karma particles is an interplay and that is action. Karma is nothing but particles paramanus ever in motion and interplaying with all life and things. Whether or not 'Ashrava' i, e. the inflow or influx, 'Bandha' i. e. the binding or the adherence, Samvara' i. e. the p.evention or the stoppage of the inflow or influx and 'Nirjara' i. e. the purging off or the neutralization and 'Moksha' the final liberation er emancipation from all karma particles take place or not is a different matter. Karma theory explains Man's conduct as it is and should be in relation to not only himself and his family and near friends and acquaintances including his society but also to society and country and the world at large and all other life-forms in general. Finally it explains re-incarnation, the cycles of births and deaths.
Karma is not an invisible force like fate or destiny either. As ! explained earlier in the Jaina theory of atom, the 'pudgala' part in the second 'tattva' of Ajiva, it is a complex very fine matter which interplays with all embodied souls and causes great changes in them. Karma is something material imperceptible to senses as different from a mere obstract concept, which produces certain conditions in the embodied soul in the same manner as a medical pill does to the body when it is introduced into the body. Karman envelope is the receptacle for karmic matter and if this matter is understood in the sense in which New Science has discovered as both a particle and a wave, then it is easy for us to appreciate the two types of karmic matter which Jainism explains as 'bhave' 'karma' and 'dravya' karma. At a grosser level of physical acts, 'dravya' karma is set in motion resulting in its influx, outflux or neutralization in reference to the embodied soul and at a finer level of mere emotions, urges, impulses without any follow
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