________________
A SOURCE-BOOK IN JAINA PHILOSOPHY
441
gets freed from the body it also gets freed from the karmas. But the sarhsāri ātman is somehow associated with one or the other body and, therefore, associated with the kārmic particles within that limitations.
Another question arises and has been asked : The karma associated with the body working in the limitation of the body--can it transcend the limitation and bear its fruits ? Is it responsible for the various types of the effects of karma expressed in the possessions like wealth and other external objects that a man gets which are not intimately associated with the body ? For such things also, is the karma responsible ? It is also possible that the self may not be directly or indirectly associated with the external objects and events although these objects have their impact of the experiences of the jiva. In such cases can we say that the karman is responsible for such type of association in bondage.
The answer is, the Jaina theory of karma mentions eight types of karmas, which are intimately connected in some form or the other with the jiva. Jñānāvarana, Darsanāvarana, Mohanīya and Antarāya karmas are considered as ghātikarma because they effect the essential characteristics of the soul like jñāna, darśana, happiness and vīrya (energy). Veduniya, Ayu, Nāma and Gotra karmas produce different states of the body. In this way, all the eight karmas are intimately associated with jiya and the body and not directly associated with other external objects. From the point of view of the usage of the term (parampara) of the word, it can be said that karna can be somehow connected to the other objects external to the body and the self, if such a connection is proved.
If the kārmic particles are intimately associated with the body and the self, then the question arises how can we explain the possession of wealth and richness which give happiness due to merit (punyajanya)?
The answer is, the possession of wealth and having relations who give happiness and other pleasant experience are due to the rise of karma, it is possible to say in such cases, that these are the upa-punya, i. e. kaima brings punya and punya gives rise to experiences of pleasure and bliss. In fact, the function of punya is to give the experiences of
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
