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aggregates are of eight basic types" (Thülgmine and mature on different occasions 20 Their maturingoscures or distorts the faculties of the soul This materialistic interpretation of Karman is quite distinctive of the Jaina tradition It has been condemned as primitive and, then again, admired as scientific If we leave aside the details of the Jaina theory such as have been explained by Glasenapp on the basis of Kamagranthas, there would be no doubt that since action is psychophysical in character It must be explained both in terms of the spirit as well as matter The infinite will or Virya of the pure spirit is reduced and transformed in the state of bondage to the threefold Yoga viz , physical, mental and vocal activity which constantly depends on the operation of material factors The Jainas, thus, distinguish dravyavacana and dravya-manas from bhava-vacana and bhava-manas 27 Bodily movement, speech and thought are processes where there is a mutually dependent common participation of parallel components, psychic and physical In this situation whatever one might think of the atomistic and spatial imagery of Jaina theory there can be no doubt this way of looking at Karman as involving an unconscious force arising out of the soul's willingness, but limiting its freedom, linking together the psychic and physical processes and determining the course of experience in terms of its affective dimension, is a plausible hypothesis seeking to explain the facts of moral life 28
The Ājivakas rejected the very facts of will and freedom, of Virya and parākrama though they still accepted the fact of Kai man as a pre-existing force for every individual working itself out inexorably as his destiny through numerous lives This view turns Karman into an irrational mystery by delinking it from its source in human action It denies Knyā and retains only Vipāka and thus turns the causality of Karman into a non-moral causality Basically it fails to see that the freedom of the will does not mean an actual capacity for ensuring intended results, nor is the activity of the will the same thing as the passivity of the psyche in affective experience Man is not free to determine his situation or to obtain or avoid pleasure and pain as he likes, but he is free to
