________________
Jaina Eschatology :: 197
karmas are called destructive, otherwise no karma is potent enough to destroy a constitutive attribute of the soul totally. Hence this distiction comes out to be a relative truth. All the karmas bring about a distortion of the faculties of the soul by obstructing their functions with respect to one or the other traits of the attribute. Mere distortion has also been taken to be destruction of the soul's faculties. The deluding karma (mohanīya) functions only by distorting the faculties of faith and conduct, and it is held to be a destructive type of karma. A distortion can never mean a total destruction of an attribute, it always embodies a deviation from the natural manifestation of an attribute. A limitation of any of the faculties of the soul may also be taken to be a distortion with respect to various traits of those faculties. Dr. Tatia has rightly observed: "It is in view of this fact that the karma covering pure and prefect knowledge is regarded as completely obscuring (sarvaghātī); while other sub-classes of knowledge obscuring karma are partially destructive (deśaghātī).” The non-destructive karmas can never be held to effect no distortion of the attributes of the soul, then their clinging to the soul will be futile. They are karmas, and, hence, must agree with other karmas in respect of their general function. It is with respect to a particular state of the soul that some karmas are held to be nondestructive, they must also effect some sort of distortion of the soul's faculties. This brings us to the conclusion that the karmas affect the soul by distorting the latter's faculties. On analysis this distortion may be considered to be the result of the two types of forces emanating from the soul and the karmas-pudgala. The resultant of the spiritual and the karmic forces must not be absolutely spiritual or material, but must show symptoms of being a joint product of the two.
Classification of the Karma Forces
Now a classifiction of the karma forces may be attempted. In Jainism these forces have been divided into eight basic
1. N.M. Tatia: Studies in Jainism, p. 240
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
