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Reals in the Jaina Metaphysics that as the soul's direct causality consists in developing its own psychic states only,
'कुव्वं सगं सहावं अता कत्ता ससस्स भावस्स।' and the direct causality of matter similarly consists in evolving the various material modes only,
277 fo PT foaf dat werTUT #F4997 I------ neither of the soul and matter is ever the Nimitta-Kāraņa or direct attendant cause of each other. But the fact is there that the psychical dispositions and emotions bring in Karma-matter into the soul and modifications in our bodies similarly give rise to varied psychical tendencies. So, a relationship, a capacity to modify each other, although indirectly, must be admitted in between soul and Karmamatter. This is the standpoint of the Vyavahāra-Naya as the Jaina's call it.
Besides the above reason which is a matter of observation the Jaina's adduce another argument why a relationship between soul and Karma must be admitted:-and if the foregoing was the experiential and scientific ground, we may call the following a moral one. The inflow of Karmamatter into the psychical principle is said to yield pleasure or pain to the latter. Now, if there be not a real interaction between the two, how can we talk of the soul enjoying the fruits of Karma and of Karma, yielding its fruits to the soul? If the psychical series and the material Karma-series form. two independent series, the enjoyment of the fruits of one's. own Karma and moral responsibility become impossible for man. The author of the Pañçāsti-kāya-samaya-sāra says:- F#----goafe afa gt 391482fa 3TTYATTE foafort तस्स फल मुज्जदि अप्पा कम्मच रेदि फलम् ।
If Karma operates in its own way and the soul also. in its own, how can the soul be said to experience: the effect of Karma and Karma to yield its fruit to the
soul? Thus the suddha-Naya and the Vyavahāra-Naya viewpoints taken by the Jaina's are but the restatements of the
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