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Chapter - 3
Samuyasūru
viz., (jīvainajīvam) psychical perversion and physical (or karmic] perversion; (taheva) similarly (annāņam, 'avirudi, jogo, moho, kohūdīyu ime bhāvā) perverted knowledge, inabstinence, activity, delusion, anger and such other (spiritual imperfections) are all of two kinds.
(Poggalakammain) Karmic matter is the material cause of (miccham) perversion (jogo) activity (aviradi) non-abstinence and (unnāņam) perverted knowledge (ajīvam) of physical series while (jīvo du uvuogo) the soul is the material cause of (annānam uviradi micchum) ignorance's, non-abstinence and perversion of physical series. Annotations :
To fully grasp the complex nature of psycho-physical relation with particular reference to karma, we have to begin with the beginningless corruption of the self (spirit) by the non-spirit (matter) which is responsible for the worldly existence. The worldly existence is an intermixture of the spiritual and the material, a beginningless inter-influencing of the two. There is no bondage without inter-relation and there is no inter-relation without bondage. Thus, the worldly existence, as we experience in real life, is impossible without the admission of the relation of identity-cumdifference between psychical and physical identity from empirical aspect and difference from ultimate aspect.
If the soul is involved in imperfections, they must belong to itself. Jains do not accept the absolute immutability of the soul, (as is done by some other systems) and in the worldly state the psychic mutation is influenced by the nature of its karma-pudgala. In fact, there is mutual inter-influence, that is the nature of karma-pudgala is determined by the nature of the psychic imperfections viz., perversion, passions, etc. (bhāva karma) and the nature of psychic imperfection is deterined by the nature of karmu-pudgala (dravya karmu.)' We have already discussed earlier the distinction between bhāva karma and dravya karma as well as between bhāva āśrava and dravya āśruva.
1. It would be interesting to compare the views of some other Indian philosophies
with Jain views in this regard. The Sāmkhya yoga and the Vedānta admit only material karma and not its spiritual counterpart while the Buddhist admit only
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