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204 :: Structure and Functions of Soul in Jainism
and under three types in the present dissertation. We want to know whether there is any principle of coordination working among the different sub-classes of the karmas. The Jaina holds that generally the karmas work in coordination with each other, and this co-ordination takes place not only among the three types of karmas taken singly but also as taken in relation with each other. If once the age-determining karma for the next life is bound, no other karma of the same class can be bound in the same life. Various karmas may be bound at different times, but karmas having contradictory fruition cannot fructify simulataneously. Among the psychcal karmas when the fruition of one karma requires the fruition of another, then the fruition of the two must take place simultaneously. For the appearance of sensuous knowledge the conation-obscuring and the knowledge-obscuring karmas must both be in a state of destruction-subsidence simultaneously. Not only this should be allowed but as the process of perception is dependent upon the connected physiology, the physiological class of karmas must attain an operative stage at the same time. In the same way the environmental type of karmas must yield an agreeing function with the other karmas. If the power-obstructing karma so functions as to obstruct the soul's function in some way, it is most, likely that the environment is also in agreement with the general situation. As the working processes concerning the different types of karmas also depend upon factors other than the karmas themselves, such factors must be allowed due freedom. This would mean an exception to and a deviation from the general theory of coordination of karmic energies. If there is a blind man, he may be lacking in psychological capacity for occular perception or his physiology for such perception may be distorted. It is quite possible that he may be lacking in both the respects, but we do not see reason enough why the aforesaid disagreement among the functions of the various karmas should not exist. The author of the Višeşāyasyaka-bhāṣya holds that "from the view-point of psychological attainment all the jīvas are
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