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Jaina Eschatology :: 179
by that which had no substantiveness whatsoever."1 Dr. Glasenapp has correctly observed that "Karma is not deed or work, nor invisible mystical force (adrsta) but a complexus of very fine matter, imperceptible to the senses, which enters into the soul and causes great changes in ti.”2 The uniqueness of the Jaina contribution to the doctrine of Karma lies in the fact he is able to conceive a substantial basis, though material, for the karma forces.
Karma as the Basis for Jaina Psychology
Acoording to the Jaina there is no psychology of the pure souls in the current sense of the term. Psychological problems arise only in case of the souls which are subject to karmic influence. The Jaina psychology is ultimately based on the joint-effect of the powers of the soul and the reactions due to the karmic energies. The doctrine of karma is, thus, the very foundation of the Jaina psychology. It is said: "One remarkable thing in this connection is that the Jaina thinkers have developed their psychological investigations on the foundation of the Doctrine of Karma. Since the whole of our life structure is based upon the working of karma, it is natural to seek the analysis and explanation of all our intellectual and motor activities through the assistance of karma. The Doctrine of Karma holds that every activity, whether it be physical or mental produces, besides its perceptible consequence, also an imperceptible effect which is known as karma. In other words, every action generates certain potential energies which on pasing a certain length of period change themselves into actual effects. This fact is not confined to the present life of a living being. The effect may also appear in life after death. Moreover, it is the force of karmic particles that destines the state after death."3 Dr. Radhakrishnan makes a similar remark. He states: “Their
1. C.R. Jain: Key of Knowledge, p. 531 2. Glasenapp: The Doctrine of Karma in Jaina Philosophy, p. 3 3. M.L. Mehta: Jaina Psychology (Preface), p. XI
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