Dr. Samani Chaitanya Pragya
The Jain seers have evolved a very penetrating theory to explain the riddle of the process of life by formulating the relation between psychical and physical levels of existence. Both have a capacity for mutual interaction. They act and are acted upon by one another. According to the Bh.S, matter has propensity for being attracted by conscious substance.[74] Each living organism in its empirical existence interacts essentially with eight types of Pudgala such as, audārika vargaṇā, vaikrīya vargaṇā, ahāraka vargaṇā, taijas vargaṇā, kārmaṇā vargaṇā. In addition, there are three types of Pudgala i.e. svasocchvasa, bhasa and mano vargaṇā which are associated with the Jīve to carry on the vital functions such as breathing, speaking and thinking.[75]
Out of these, the group which interacts ceaselessly with living beings is karmana vargana i.e. karma particles. Among the living and karmic-particles there is no such thing as prior or posterior,[76] since, for all practical purposes they appear to be identical and inseparable in the context of worldly existence. Conscious substance also is always dynamic, changing and persisting.[77] But this nature is governed by mostly by the nature of the karmas associated with it. Again, the nature of the karmic particles is fully determined by the passions and perversions (kaṣāyas) of living beings and their intensities are again determined by the nature of the karmic particles.
Karma particles (dravya karma) and, passions and perversions (bhava karma) work as cause and effect respectively.[78] Karma misleads the soul and imports more mass and momentum to it. But at the highest and purest stage, there is no effect of karmas. The self is imbued with all its natural attributes including ananta-catustayas, viz. unlimited power, bliss, wisdom and knowledge. Free atoms do not interact with the psychic order.[79] The, Bh.S thus delineates their relations through many synonymous words and finally proves that they are mutually interdependent.
