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the soul would become their samaväyı-kāraṇa or the intimate cause, and Karma, a nimutta or the external cause, is corporeal
Karma
Since Karmana Sarira is closely connected with jiva, it is beyond the power of sense to perceive it. But there is no doubt that it is a sort of sūkṣma (subtle) śarira of an interior natnre. Cosequently, like the variegated transformations found in cloud, vicitrata or varieations should be accepted in case of Karmaṇa Śarira as well
The Soul is connected with Karma as intimately as a murta ghata is connected with a-murta ākāśa or a mitra finger is connected with the a-mutra actions of expansion and contraction.
So like seed and sprout, body and Karma are mutually related as hétu and hétumat rendering theory the Karmasantāna anadi or beginningless.
Finally, by the help of Veda-padas, the Bhagavāna establishes Karma as the intervening agent which helps the soul in the production of body. He further explains that punya is produced by hoty deeds and papa by unholy deeds.
(ii) Relation Between Soul and body: According to Vayubhuti, the third Ganadhara, soul and body are indentical. But the Great Preceptor explains to him the relation between soul and body in details and removes his illusion According to him, cétanā or consciousness is not the property of each one of the five bhutas or principal elements which constitute the body, but cétana is the intrinsic quality of soul residing into a group of bhūtas. For, if cétana were the quality of all bhūtas taken together, it ought to exist in a dead body as well. But it does not happen so.
Just as Dévadatta, who
recollects an object perceived through the five windows of a palace in the past, is different
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