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188 :: Structure and Functions of Soul in Jainism
experiential body which brings about a new arrangement in the atomic distribution of karma-pudgala composing the karmasarira.” It is for this reason that the Jaina conceives a very fine type of matter as the substratum of the karma forces. This matter constitutes what is called the karma-sarīra, the linga-sarira or the aestral body in the various systems of thought. If these bodies are not material, they cannot be designated as bodies at all and we shall again come to the view of absolute subjectivity of the karmas. The karma-śarīra as a very fine material garment of the soul must be there to effect a linkage between the soul and the gross body.
Negativity of the Soul as the Root Cause of the Distortion of Its Powers
The position so far established brings us face to face with the problem why an immaterial soul is rendered susceptible to material influence at all. We want to find out the secret of the relation between the soul and the karmas, which makes the limitation and distortion of the former's powers by the latter possible. It is not only a problem for the Jaina, but all those that believe in the existence of the subtle body, the linga-sarīva or the aestral body have to face it. The Jaina presupposes such a susceptibility of mutual influence in the soul as well as in the karma-pudgala. Rājamalla says: “Both jīva and pudgala possess a power of negativity (vibhāva sakti) which effects a bondage of the two."2 The real, on account of its natural powers, is possessed of natural as well as negative (vaibhāvika) activity. The negative manifestations of the soul do not originate from its association with pudgala, for the power which is non-existent in the jīva cannot be generated by anything else."3 The underlying idea is that the negativity of the soul is also a positive element is its constitution like the other positive
1. Nahar and Ghosh: An Epitome of Jainism, p. 327 2. Rājamalla: Pañcādhyāyi, II, verse 45 3. Ibid., verses 61 and 62
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