Sambodhi 1972 Vol 01

Author(s): Dalsukh Malvania, H C Bhayani
Publisher: L D Indology Ahmedabad

Page 54

TG Kalghatgl
(dehamatra), still incorpore il, and it is ordinarily found with Karma 43 The Jiva comes in contact with the external world, aftra The jiva is active, and the activity is expressed in the threefold forms-the bodily, in speech and mental This is called 10ga Yoga brings its after-effects in the form of The souls are Karmic particles, which veil the pure nature of the soul contaminated by the Karma which is a foreign element, and are involved in the wheel of samsara This contamination is beginningless, though it has an end It is diflicult to say how the souls got involved in the wheel of samsara Caught in the wheel of Samsara the soul forgets its real nature and the efforts to search for the truth are obscured by the passions The inherent capacity of the soul for self realisation is also obstructed by the veil of Karma It is subjected to the forces of Karma which express themselves first through fuelings and emotions, and secondly, in the chains of very subtle kinds of inatter invisible to the eye and the instruments of science It is then embodied and is affected by the environment, physical and social and spiritual We, thus, get various types of soul existence
52
Karma, according to the Jainas, is material in nature It is matter in a subtle form and it is a substantive force It is constituted of finer particles of matter The kind of matter fit to manifest Karma fills the universe It has the special property of developing the effects of merit and demerit By its activity due to the contact with the physical world, the soul becomes penetrated with the particles of Karmic body (Karma sarira) which is constantly attached to the soul till it succeeds to be free from it 'Nowhere has the physical nature of Karma been asserted with such stress as 10 Jainism 45 A moral fact produces a psycho-physical quality, a real and not merely a symbolic mark, affecting the soul in its physical nature This point of view has been worked out in detail in the form of mathematical calculations, in the Karmagrantha
The Jaina tradition distinguishes two aspects 1) the physical aspect dravya-harma and 11) the psychic aspect (bhava-karma) The physical aspect comprises the particles of Karma (Karma-pudgala) accruing into the soul and polluting it The psychic aspect is primarily the mental states and events arising out of the activity of mind, body and speech They are like the mental traces long after the consclous states experienced vanish The physical and the psychic Karma are mutually related to each other as cause and effect 18 The distinction between the physical and the psychic
Tuttvärtha-sutra 61
43
44 lbud
45 Glasenapp (Von H) The Doctrine of Karma in Jaina Philosophy Foreword by Zimmerman
46 Astasahasrt (N S Peas, Bomhay, 1915), p 51