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śramaņa, Vol 56, No. 1-6/January-June 2005
set of points (pradeśas), which are classified under the simile measure (upamā pramāņa)."
Instant (samaya) is indivisible and so also point (pradeśa), which are the fundamental principle-theoretic units. Then indivisiblecorresponding section (avibhāgi praticcheda) form the fundamental unit for objects like knowledge (jñāna), operators like volition (yoga), and so on. Other sets of instants are the trail (ävali) and inter muhūta (antarmuhūrta). Set of ultimate-particles, bound at an instant is instant-effective-bond (samaya-prabaddha). Then set of souls (jīvas), and so on, also has been applied.
- We have seen in the source material and the GJK, GKK and various commentaries, how these sets have been handled in order that paradoxes or antinomies may not arise. Their topologies have been considered through comparability as well as divergent sequences as detailed by Jain, 18 for their analytical methods as well as history. The role of sets has its own story. 19
B. Structure (Yantra)
The trend of presentation of the Karma theory from simple to complex form may be assessed in studies from GJK to GKK and then LDS and KNS. The structure of the Karma theory appears as a totality, with laws of its own. This structure contains a system of operations (karaņas) whose combinations transform one object or element into another. It has also self-regulator property. These three are the characteristic properties of a structure. [Vide papers by Gershenowitz., H. (1983, BR, in the "Exact Sciences in the Karma Antiquity”) for comparison).
In the Labdhisāra, the dynamical theory of karma appears as mathematical structures through numerical, algebraic and geometric figure. The structures are thus represented through various types of matrices, for example the state matrix is a triangular matrix (trikoņa yantra), which is ultimately to be reduced to a null matrix of karmabound matter-particles through various passages of transformations.20
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