Parmatma Prakash

Author(s): Yogindra Acharya
Publisher: Central Jaina Publishing House

Page 13

INTRODUCTION
cannot be simple in structure. This amounts to saying that the karmic force is of a highly complex structure, and as such inay be called a web of chains, in other words, the body of karmas, i.e., the karmana sharira.
The counter hypothesis that souls are made to take birth in the world of men by the order of a supreme spiritual entity is not tenable in philosophy, since 110 pure spirit cau compel another perfectly pure spirit to enter into any kind of bondage. If bodiless souls, be as good spirits as their supposed creator, and they must be so on the supposition of perfect purity, it is obvious that their powers and functions must be alike in all respects. Hence, 110 disembodied spirit can be compelled by another embodied or disembodied spirit to enter into crippling relations with matter.
Thus, the existence of a subtle body, the instrument of limitation which compels the soul to take birth in different bodies, is essential for its being born in the world. This one argument practically suffices to prove the theory of re-incarnation, for however far we might go back in search of a starting point for the evolutionary process, we have ultimately no alternative but to admit that the substances of nature being eternal and uncreate their interplay must be eternal too, so that a class of souls inust be taken to have existed from all eternity in subjection to the forces of karma. The karmana body, for the foregoing reasons, is a constant companion of the soul, and will remain so till it is destroyed by the destruction of the karmic bonds If it were otherwise, every soul would become perfect on shaking off this mortal coil, and the status of gods would be attainable, with ease, by the simple process of committing suicide, which is strongly condemned by every moral and social agency with one voice.
It is this kaimana sharira which is the true cause of repeated births and deaths, and freedom from which is to be obtained by a conscious exertion on the part of the soul. But conscious exertion is possible only when the whole range of the subject of emancipation is fully understood
grasped by the soul, since we observe motor effects following beliefs, never otherwise. Kuowledge, then, is the first essential to spiritual emancipation from the bondage of karmas. This is precisely what Jesus meant when he said :