Sambodhi 1977 Vol 06

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

Page 30

24
S, S. Pokharna
with karmas already present which actually determine one's passions. This lifetime is then determined by karma-karma interaction.
(D) Intensity :
Pure matter is neutral. The various efects are manifested because of its association with soul. The effect which these karmas can show depends upon their rasa which is determined by the passions of the empirical self. This intensity is analogous to the different contributions which different excitations have for different properties.
(c) Phase Traositions and Gunasthānas :
The concept of elementery excitatious can also explain the phenomena of phase transitions. Thus different phascs of hellium3 have been tried to explain in terms of elementary excitation picture. Similar situation occurs here in this theory also. There are 14 phases known as Guņasthānas which have been recognised in this theory which one passes before acquiring the perfect consciousness starting from a state of bighest sinfulness. These hayo been nicely explained in terms of various karmas and their mutual interaction.
(d) Concept of Animsā;
As we have emphasized earlier all mundane souls are identical if we leave aside the karmas from tliem. This identity of mundane souls nicely stress the importance of the word Ahimsa. To create distinction because of the Karmas (matier) is our defect of thinking which ignore the basic unity of nature.
(e) Ideas of rebirth :
From the doctrine of karmas, it also follows that some sort of large energy gap-like thing (in some space) may be responsible between varjous life spans (known as Bhāvas) of diferent living beings. This can be realized only when some anergy gap" corresponding to some knowledge obscuring karma is broken. Some infrequent events which we hear sometimes may be just because of such a scalization i.e. breaking of "energy gap",
The most remarkable result of this theory of doctrine is the identity between the order of magnitudes of the number of distinct classes which have been claimed by Jainas and that which the biologist could have discovered so far. Doctrine of Karmas claim this number to be 84 lakhs whereas biologists have been able to recognise only 12 lakh classes of animals and plants. The smallness of the later number is even more remarkable. Might it not be that we still do not know some organisms having bodies lake those which can be projected under special situation and similar other which are described in Jaina canons,