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pursues mer, knowledge without conduct who adopts the forms of a luni, (saint) with ut spiritual awakening and who performs austerity without concentration of mind all that is of no consequence (210) For the person who is not a spiritualist, value-knowledge does not grow in life in the absence of value-knowledge remarkabilities in ethico-spiritual conduct do not arise for the person who is devoid of conduct emancipation from harus is not possible And for the person who is devoid of emancipation from Kurnas, supreme peace (equammity) in life does not emerge (211) It is again said that knowledge destitute of action is of no consequence, action done from ignorance is also of no consequence (212) (3) DOCTRINE OF KARMA AND TRANSMIGRATION :
We have said above that the goal of human pursuance consisis in realizing the state of paramātman and the supreme peace (equanimity) This means that the goal is not something situated in a distant land, but it is the self in its veritable, dignified and ontological nature In spite of this basic oneness of nature, the empirical selves differ from one another in respect of knowledge, prosperity, status and bodily make up, etc. What is the cause of this difference? How to account for these perceptible distinctions among empirical selves? The answer of the Jaina is that it is the beginningless material subtle principle known as kanna that is responsible for the causot ofterences in the empirical selves This kanna has been exercising its limiting and crippling influence on the empirical conscious principles from the beginningless past, thereby it has been obstructing the manifestation of their inherent excellences But it may be noted that however encumbered with karmic matter a jelf may be, it can not obstruct the manifestation of consciousness to the full, just as even the most dense cloud can not interrupt the light of the sun to its farthest extreme. This material subtle principle known as dravya-karma, and its psychical counterpart in terms of rāga and devşa is called bhāva-karma
Kanas are of varied nature, but the fundamental kinds of kanna are eight in number-namely, knowledge-obscuring intuition- obscuring, feeling-producing, delusion-producing, longevity- determining, body-making, status-determining and obstruction- generating karma. (1) Just as the curtain obstructs the knwoledge of things inside the room, so also the knowledge-obsucuring karma obstructs the expression of knowledge. (2) Just as a door-keeper does not allow persons to meet the king, etc, so also the intuition-obscuring karma does not allow apprehension of things. (3) Just as on licking honey from the sharp edge of a sword, the person enjoys honey as well as suffers pain, so also the feeling-producing karma produces pleasures and pain in man (4) Just as wine stupefies a person, so also the delusion-producing karmu perverts the person (5) Just as wooden fetters
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