________________
DOCTRINE OF KARMA
167
reply is that these experiences are not wholly independent of corporeal causes, since the experiences of pleasure, pain, etc. are associated with for example, food, etc. There is no experience of pleasure etc., in association with a non-material entity, just as in connection with the ether. It is thus maintained that at the back of these experiences there are 'natural causes' and that is karma. It is in this sense that karma is responsible for all human experiences, enjoyable and otherwise, desirable as well as undesirable, etc.
Since the strict dualism of Jainism admits of the entities jīva and ajīva, the non-material and the material or the spiritual and the non-spiritual principles, holding karma responsible for all experiences, signifies : (i) that the experiences are of the jīva which alone possesses consciousness ; (ii) that the experiences themselves are due to the union, combination or mixing up of the two principles and (iii) that when there are no experiences, no limitations are imposed on the jīva. The Jaina philosophers argue that from our experiences it cannot but be concluded that the kārmic matter has mixed up with the pure soul and imposes limitations on the purity of consciousness which is the intrinsic nature of jīva. Under the evil influence of karma, the soul which is pure and unlimited in its capacities feels it is limited'. The 'release of the soul from the negative influence of karma is the sine qua non for liberation or moksa, the ultimate goal in life to be reached.
The binding of the jīva itself takes place through two types of karma, the physical and the psychical. The first type signifies the influx of matter into the soul and the second type stands for the various conscious activities (mental) such as likes and dislikes. The two types of karma are considered to be responsible 'highly' for each other.
The karma particles, it is held, bind men for varying lengths of time. It is because of this that the lengths of experiences, both good and bad also vary. It is important to notice that whatever might be the length of time during which the karma particles affect the jīva, the Jainas firmly believe that the jiva can free itself from the shackles of karma. The time-factor referred to here is designated the duration of karma.
The karmas affecting the soul also depend on the intensity of
1 Karma-grantha, 1. 3
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
