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194 :: Structure and Functions of Soul in Jainism
the pudgala both have no beginning in time, in the same way the relation and the bondage of the two must be beginningless. This beginningless relation of the two is like that between the dross and the ore of gold, otherwise there will be the fallacy of mutual dependence.” If we suppose that this realiton had a beginning in time, then prior to it the soul must be supposed to exist in a pure state. Being in the pure state it must not have admitted of the effect of the karma pudgala. Hence its mundane existence could not have begun at all. Secondly, the mundane existence presupposes the soul's union with matter by which it is determined, and the soul's union with matter presupposes mundane existence by which it is determined. So there being no way out we must conclude that the union of the soul and the karma pudgala is beginningless. The fallacy of mutual dependence will arise only when this relation has a beginning in time.
II
Bondage of the Soul by the Karmas
We have seen that the soul falls a victim to karmic bondage on account of its inherent capacity for distortion. On this very ground we were able to establish the beginningless conjunction of the soul and the karma-pudgala. Hence the bondage of the soul by the karma is also beginningless. In mundane existence soul and matter live in association with each other. The soul's power for distortion is not sufficient to effect bondage, but without it no bondage would have been possible. Just as a brass needle is not attracted by a magnet, so also the soul would have stood unaffected by the karma-pudgala, had there been no power of distortion in it. It is on account of this power of distortion that soul is rendered susceptible to karma bondage. Neither the power of distortion nor the presence of the karmapudgala, taken singly, is able to give rise to 'mundane
1. Ibid., verses 35 and 36
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