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CONTENTS
of bondage and clawn of omniscience and omnipotence compared and contrasted with the Jaina view (216-7); The Saiva conceptions of Paramasiva, free will, the relation between Paramasiva and the world order and between karman and the individual self, and the idea of Divine Grace criticized (217-8). XV. CONCLUSION-Avid ya quá the basic defect is the perverted attitude, Avidyā quà the conditions of worldly existence consists in the threefold elements of perverted attitude, perverted cognition and perverted conduct (218-9).
CHAPTER IV THE JAINA DOCTRINE OF KARMAN
220-260 INTRODUCTORY-Outlook of the Vedic people, Jaina and Buddhist attitudes, Demarcation between the Sramanic and the Brāhmaṇic, Growth of asceticism, Rebirth and karman, Nescience, Necessity of karman, Subject-matter of the chapter (220-1); Nyāya-Vaiśeşika admits God as the necessary condition for the fruition of karman, Other systeins admit adrsta as competent to produce its fruit in time, Nature of the passions determines the nature of karman or adysta (221-2); Different views regarding the relation between spirit and nonspirit responsible for worldly existence, Sankhya-Yoga and Jaina conceptions differentiated, Common ground among the different systems (222-3). I THE MATERIAL NATURE OF KARMAN–Worldly status is an evil ; Position of the Cārvāka criticized (223-4); Sankhya-Yoga position criticized (224) : Criticism of the Vedāntic and the Nyāya-Vaiseșika positions, Creation is a veritable intermixture of the spiritual and the material (224-6); Criticism of the Buddhist position (226); The Jaina avoids the absolutist conception of karman, Jaina position contrasted (226-8); Tentative reconstruction of the structure of the ancient thought, Value of the historical speculation (228-31). II. RELATION BETWEEN SOUL AND KARMAN--Importance of the problem, Relation between a substance and its modes determined by experience, Concrete identity between the soul and the karmic matter in the state of bondage (231-2). III. CLASSIFICATION OF KARMAN-Eight main types of karman deduced (232-3); The sub-types (233-5); Function of passions in the bondage (235-8); Function of vibration (238-9); Division of the eight types of karman into obscuring and non-obscuring and its justification (239-43) ; Another way of classification of the karmans into virtuous and sinful or auspicious and inauspicious (243); Some similar speculations recorded (243-6); Buddhist conception of karman and its classification (246-51); Buddhist jñeyävarana and kleśāvarana compared respectively with Jaina jñānāvarana and caritramohaniya (251-2). IV. THE STATES AND PROCESSES OF KARMAN-Imperfect expression of the energy, that is, yoga is responsible for the various states and processes of karman (252); Nature of coloration and its association with energy (253); The problem further elaborated (254); Various processes and states of the karmic matter described (254-9); Comparative remarks (259-60).
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