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Reals in the Jaina Metaphysics
by itself generates and bears its own fruit and no divine intervention is necessary in this process of operation.
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Body: Karma, as we have seen, is matter, peculiarly or rather suitably modified, because of its proximity to the conscious principle. Karma supplies to and builds up for the soul, the various instruments through which it functions in the mundane sphere.
शरीरवाङमनः प्राणाः पुद्गलानाम् । ५ । तत्वार्थाधिगमसूत्रम् ।
Matter (coming in contact with soul) is variously modified as Body, Speech, Mind and Acts of Inhalation and Exhalation. In the various classifications of Karma, it will be found that Prāņa and Apāna (acts of inhalation and exhalation) are due to the inflow into the soul of the material particles called Uççhhvāsa-Karma. We have seen how according to the Jaina's, Sound and for the matter of that, all Speech, linguistic or non-linguistic are modes of matter. Similarly, the internal organ of Mind, the No-Indriya or Anindriya as it is called by the Jaina's, as well as the Indriya's or the peripheral sense-organs are material modes. The Jaina doctrines of Manas and Indriya will be examined in the next two sections. Sarira or Body, which, as will appear from the classification of Karma, is a result of Nama-karma, is intended to be dealt with in the following
lines.
Body is admittedly the outer and gross vesture of the soul. The author of the Nyaya-Sutras characterises Body as,--
चष्टोन्द्रियार्थाश्रयः शरीरम् । १ - २ - ११ न्यायसूत्रम् ।
CONSTITUENTS OF BODY ACCORDING TO THE VARIOUS INDIAN SCHOOLS
Body is the locus where-from efforts are made, in which the sense-organs are located and wherein happiness and misery are felt. This description of Body as the physiological basis of perceiving, feeling and volitional activities, it need scarcely be pointed out, is scientifically exact. Considerable differences, however, seem to have prevailed
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