________________
THE WORLD OF JAINISM
75
destiny is the karmas of men, their own doings. Although these explanations do not provide absolutely sure ground for the belief in the doctrine of karma, one may psychologically justify such a belief. As regards the question of modus operandi of karma, almost all systems of Indian philosophy, with the exception of Nyaya-Vaisesika, hold that the karmas operate automatically. Jainism also holds the same view. It dismisses Nyaya-Vaisesika contention that God, Isvara is necessary to manage the unseen, adrista, i.e., karma.
As regards the problem of genesis of karma, Jainism holds that karma arises due to yoga, the vibrations set in the soul by the activity of body, speech and mind. On account of the passions (kasaya) of the soul, the soul attracts the karmic particles (karmapudqala) and converts them into a karmic body. This process of accumulations of particles is a continuous one. Therefore, the Jainas regard that the soul continuously undergoes change; but it, they hold, maintains it original identity. It is a position of identity in difference. This position is very similar to Buddhistic positon except for the fact that whereas Buddhism does not maintain the view that there is unchangeable soul, Jainism holds the view that the soul maintains its identity while in change.
The Jaina idea of somewhat pseudo-identity of soul is difficult to understand. If the soul constantly goes on being modified (from unknown time), it can hardly maintain its identity. This hypothetical position is necessitated only to explain liberation (moksa). In absence of an unchangeable or identical soul what will remain after all the karmic body is blown up by the austerities? Besides, it is difficult to understand the Jaina position regarding the nature of relation between two diametrically opposite realities, soul and matter (karmapudgala), a position even Samkhya also finds it difficult to
maintain.
1
As has been stated above, the yoga is the cause of the flow of the karmic matter (asravas) into the soul. These matter may be meritorious (subha) or demeritorious (asubha). Accordingly, karmas are classified into different classes from different points of view. Generally karmas are classified into eight classes, viz., (1) Jnanavarniya, that which veils right knowledge; (2) Darsanavarniya, that which veils right faith; (3) Vedaniya, that which produce experience of pain and pleasure; (4) Mohaniya, that which leads to delusion; (5) Ayuhkarman, that which determines the length of life; (6) Naman, that which determines the name or individuality of the embodied soul; (7) Gotra, that which determines his Gotra; and (8) Antaraya, that which prevents one's entrance on the path that leads to
41. See Uttaradhyayana, XXXIII for details.
