The Doctrine of karma in Jain Philosophy *
Dr. Mahavir Saran Jain
Karma means action, work or deed. "Karma: Sanskrit word meaning action and the consequences of action."
(The Encyclopedia of World Religions, Robert Ellwood & Gregory Ales, ISBN 978-0-8160-6141-9, pp 253)
In general terms good or bad actions of a person are called ‘karma’. A person is suggested to do good karma. In Jain philosophy, the term karma has been used in this sense also. Lord Mahāvīra has also stated that—
सुचिण्णा कम्मा सुचिण्ण फला भवंति।
दुचिण्णा कम्मा दुचिण्ण फला भवंति।।
Suciṇṇā kammā suciṇṇa falā bhavanti.
Duciṇṇā kammā duciṇṇa falā bhavanti...
(Aupapatik Sutra, 56)
* The base-data of this article is the English translation of the theory of karma of the third chapter of my book entitled, “Bhagwan Mahaveer Jeevan Aur Darshan” (page No. ranging from 167 to 179). The credit of doing English translation goes to Dr. Pradyumna Shah Singh, Department of Religious Studies, Punjabi University, Patiala (INDIA). The author expresses his gratitude to Dr. Pradyumna Shah Singh for his hard work and devotion in rendering translation.
(Good karmas bring good fruits, bad karmas bring evil fruits)
In the context of the principle of karma or the karma theory or the law of karma, it has different philosophical concepts. "Karma meaning deed or action; in addition, it also has philosophical and technical meaning, denoting a person's deeds as determining his future lot."
(Encyclopedia Britannica, 11th Edition, Volume 15, New York, pp 679-680)
(Karl Potter: The Naturalistic Principle of Karma, Philosophy East and West, Vol. 14, No. 1, pp. 39-49 (Apr., 1964)
In different Indian religious traditions, karma theory as a concept, shares certain common themes.
Karma and Effect:
The doctrine of karma teaches us that similar actions will lead to similar results; teaches us that impact of one’s action on the Self is inevitable. There can be on result without a cause. It teaches us that good or bad actions have their consequences. In common parlance, it is said: “Whatever deed he does, that he will reap.” (जो जैसा करेगा, वो वैसा भोगेगा अथवा जैसा बोओगे वैसा काटोगे)। Thus good karma produces good effect or results on the actor, while bad karma produces bad effect or results. Executed actions and the intentions of an individual effects the individual and the life he or she lives. The ‘Rāmacarita-mānasa’ expresses this phenomenon in these words— कर्म प्रधान विश्व करि राखा, जो जस करहि सो तस फल चाखा (Karma pradhāna viśva kari rākhā, jo jasa karahi so tasa phala cākhā).
There are some religions and philosophies who propound that God is the creator and sustainer of this universe and whatever takes place in the universe is the play of his will. From this point of view, God is the Creator of man's destiny also. Question arise that if a man does not do good deeds can God give good fruits to him because of his grace? Some believe that all is pre-determined. The concept of god is that He is very kindhearted. If the destiny of a person is predetermined by God himself, than why is it that there is misery and suffering in this world? Certainly anyone would not like to say that God is sadistic. Therefore, it is very logical to propound that karma provides fruits. There exists relation between the deeds of a person and his destiny. Because of this, there is the relevance of efforts, conduct, sacrifice and penance. A man can change his destiny by his own will and conduct. I would like to mention here with that amongst all the Indian religions and philosophies, Jainism emphatically asserts that no divine grace can save a person from the karmic consequences because they are definite, certain and inescapable. Whenever a soul experiences this or that mental state at the very time it gets bound by corresponding good or evil karmas. Only the practice of austerities and self-control can modify or mitigate or alleviate the consequences of karma. “There is nothing mightier in the world than karma; karma tramples down all powers, as an elephant a clump of lotuses.”
(Bhagavati Ārādhanā (verse no. 1616))
Karma and Concept of Soul Substance & Rebirth:
All those spiritualistic philosophies, who have propounded the concept of soul substance, deem soul to be eternal (anādi-nidhana). The science assumes that the physical entity (an atom) never destroys but can be transformed. Similarly, the spiritualistic philosophies also believe that soul never annihilated or destroyed. In the worldly condition previous-birth, present-birth and re-birth are only the different forms of the mundane-soul.
They also believe in the cycle of birth and death. As long as the soul is in the mundane state, forgetting itself, bound with the karmas, it keeps on taking birth and death repeatedly. Because of very this reason, the spiritualistic philosophies believe in rebirth of the soul. The mundane-soul keeps acquiring new bodies. This world-cycle of birth and death keeps going on and on. Karmas are accepted as the main cause of rebirth. “Rebirth is a necessary corollary of karma.”
(M. Hiriyana: Essentials of Indian Philosophy, George Allen Unwin, London, pp 47 (1949)
Though the Buddha himself declined to answer the entity of a permanent soul, as is non-expressible in his views, even then believes in rebirth in subsequent existences as the continuation of an ever-changing process of “dependent arising” (प्रतीत्यसमुत्पाद). A sentient being with form (rūpa), feeling (vedanā), discernment (vij̃nāna), perception or cognition (saṁjñā) and sacraments (saṁskāra), keeps on taking birth and rebirth due to these five skandhas. “O Bhikṣus! If anyone says that the origin, sustenance and destruction of vijñāna-chitta and mana are possible without form (rūpa), without feeling (vedanā), without discernment (vij̃nāna), without perception or cognition (saṁjñā) and without sacrament (saṁskāra), it will be quite impossible”.
(Majjhim-nikaya, 20)
The rebirths and consequent life may be in different realm, condition or form. “The karma theories suggest that the realm, condition and form depend on the quality and quantity of karma.”
James Lochtefeld: The Illustrated Encyclopedia of Hinduism, Volume 2, Rosen Publishing, New York, pp 589 (2002)
The Karma theories assert that karma is the root cause which determines the worldly life categories of the soul. Cruel actions lead to the accumulation of heavy karmas while results of good deeds are different. Based on its karmas, a soul reincarnates in various states of existence – like heavens or hells or as humans or animals. There are innumerable beings in the universe. Their different bodies, senses, minds, vitality, longevity etc. can be explained in accordance with the doctrine of karma.
What happens after death?
The Karma theories that believe in rebirth, also have a firm conviction that every living being's soul transmigrates (recycles) after death, carrying the seeds of Karmic impulses from life just completed, into another life and lifetime of karmas. This cycle continues indefinitely, except for those who consciously break this cycle by reaching salvation or moksha. Those who are unable to break this cycle, continue in the cycle. Death is the separation of gross body and living being's soul plus the seeds of Karmic impulses which can be termed as subtle body. Had subtle body not accompanied the soul, the conception of the world would not have been possible and explanation of the world could not have been done. All spiritual philosophies have the concept of subtle body. The terminology to denote this subtle body is not identical and various schools of "karma and rebirth" theory have their own formulations. For example, some philosophies say that done works leave its sacrament in its subtle form while some other philosophies say that the total accumulation of karmas of all the past births are accumulated (saṅcita) karma and accumulated are promoted to be prārabḍha. Whatever karmas the man accumulates throughout present life is called kriyamāṇa (present actions). Some where it is stated as adṛṣta, somewhere it is stated as apūrva. Yoga school considers karma from past lives to be secondary, one's behavior and psychology in the current life is what has consequences and leads to entanglements.
(William Mahoney: Karman: Hindu and Jain Concepts, in Editor: Mircea Eliade, Encyclopedia of Religion, Collier Macmillan, New York (1987))
In Buddhism, karma is strictly distinguished from vipāaka, meaning "fruit" or "result". Karma is categorized within the group or groups of cause in the chain of cause and effect, where it comprises the elements of "volitional activities" and "action". Any action is understood as creating "seeds" in the mind that will sprout into the appropriate result when met with the right conditions.
Karmic Doctrine: Differences & Interaction:
It is a reality that various schools of "karma and rebirth" theory have their own formulations and have differences on various points but it is also a fact that there was constant interaction between scholars of Hinduism, Buddhism and Jainism and they were sharing ideas, debating, evolving and forming their own conclusions on appropriate Karmic doctrine over a period of Indian history.
What is the root cause of bondage? The various schools of "karma and rebirth" theory have their own terminology and concept to denote the root cause of the mundane soul. Some of the philosophies deem attachment and aversion (kaṣāya) as the root cause of bondage, some accept passions (vāsanā), some deem ignorance (avidyā), some deem conceit (māyā), and some deem desire (tṛṣṇā). As Yoga philosophy assumes that passions like ego etc. causes the re-birth to consume fruits of the actions done in previous-birth. Sāṁkhya philosophy assumes that, who consumes the fruits of the actions, is the soul. The fruits of the karmas do not come abruptly but come in due course of time. At the time when a person renounces the body, the knowledge earned in this life, karma, wisdom and passions accompany the soul. New birth is taken by soul according to knowledge and karmas earned in its previous life. Vaiśeṣika philosophy asserts the perceptions of the mind remain stuck to the soul in the forms of atom. The other body is recovered through this body. Vedānta philosophy admits that soul (jīva), because of not being free from behavioral or illusive beliefs, take other birth. "There was such constant interaction between Vedism and Buddhism in the early period that it is fruitless to attempt to sort out the earlier source of many doctrines; they lived in one another's pockets,”)
Wendy D. O'Flaherty: Karma and Rebirth in Classical Indian Traditions, University of California Press, ISBN 978-0520039230, pp xvii-xviii (1980)
In this way, all philosophies who believe in soul and who are silent on the entity of soul, like Buddhist philosophy, accept the dynamism, creation and karmic tendency of the soul or the cycle of suffering and rebirth of each being. I agree that the connotation of the term “Karma” is not identical in all the philosophies. For example, in Buddhist philosophy, it signifies volitional actions while in Jain philosophy, it is the end product of actions, which clings on or get associated to the soul in a material form.
It is necessary to indicate here that who deems mundane- soul as the cause of the karmic bondage, accepts continuity in world cycle and keeps faith in the theory of rebirth, also believes in cessation of the cycle of bondage of the karma. This is the reason, they believe in mukti (मुक्ति) or mokṣa (मोक्ष) or nirvāna (निर्वाण) meaning the salvation or emancipation of the soul.
Jain Philosophy and the concept of soul:
There are infinite independent souls. These are categorized into two:
(1) Embodied (badḍha)
(2) Liberated (mukta).
Infinite knowledge, perception and bliss are the intrinsic qualities of a soul. These qualities are fully enjoyed unhindered by liberated souls, but obscured by Karma in the case of non-liberated souls resulting in karmic bondage.
The souls that are hundred percent free from karmic bondage are known to be liberated soul. Liberated soul turns to be perfect soul. It acquires the highest place on the cosmos being free from all kinds of karmic bondage. Liberated souls never come back to the earth. While soul attains omniscience, destroys all karmas and ultimately resides on the Sidḍhaśilā (the apex of the Loka), it becomes to be Paramātmā.
ज्ञानं केवल संज्ञं, योग निरोधः समग्रकर्महतिः।
सिद्धि निवासश्च यदा, परमात्मा स्यात्तदा व्यक्तः।।
Jñānaṁ keval saṁjñaṁ, yoga nirodhaḥ samagrakarmahatiḥ.
Sidḍhi nivāsaśca yadā, paramātmā syāttadā vyaktaḥ.
(Upadhyaya Yashivijaya: Adhyatmasar, 20/24)
Jain Philosophy and the concept of Embodied (badḍha) soul:
In Jain texts, the bondage of the soul with karma is explained by analogy with gold ore. As the gold in gold ore is always found unrefined, similarly mundane-soul has always been associated with the impurities of karma. In other words, the being has been bound in the bonds of karma since time immemorial. As the unrefined gold can be refined so purification of the soul can also be achieved. Until that, mundane-soul, being bound with karmas, keeps on taking birth in different categories of lives. At the time of death gross body is left but subtle body is not left. The soul having with subtle body achieves another body. Jain philosophers believe that from the immemorial time, every living being (soul) due to its ignorance is in bondage of karmic particles known as karma.
जीवहं कम्मु अणाइ जिय-जणिय उ कम्मु ण तेण।
कम्मे जीउ वि जणिउ णवि, दोहिं वि आइ ण जेण।।
Jīvahaṁ kammu aṇāi jiya jāṇya u kammu ṇa teṇa.
Kamme jīu vi jaṇiu ṇavi, dohiṃ vi āi ṇa jeṇa.
(Acharya Yogendu Dev/Acharya Yogindra Dev (Joindu) : Parmatma Prakash, 1/57)
(The karmas of the jīva are eternal. Neither jīva has generated karmas nor have karmas generated jīva. There is no starting point of both the jīva and karmas.)
A living being is free in accumulating the karmas but once accumulated it is beyond his or her power to control their fruition.
(The Concept Of Embodied Soul And Liberated Soul In Jain Philosophy (10.03.2009))
Jain Philosophy and the concept of physical substance (Pudgala):
Some philosophies deem the origin of matter (unconscious substance) from the consciousness. Science believes the origin of conscious from unconscious only. Jain philosophy believes in the existence of the jīva and the ajīva. It accepts the difference between soul and matter. Both have different nature. One is conscious and other is unconscious. One is abstract other is concrete.
"Matter" or Physical-substance consists of infinite number of Pudgala-indivisible particles of matter-very much smaller than the atom. They are so fine that in each part of space infinite number of combinations of the Pudgals or Skandhas can be contained in their subtle (Sūkṣama) form. Each of these Pudgals has at least four qualities i.e. touch, taste, smell and color. There are many categories of clusters of these Pudgals called varganas.
(Concept of Physical Substance (Pudgala) in Jain Philosophy)
1.1 Meaning of Karma in Jain Philosophy:
The term ‘karma’ has specific meaning in context of the doctrine of karma in Jain philosophy. In reference with the soul, karma is known as the subtle materialistic substance stuck to the soul. It is conceived of as an extremely subtle matter, which infiltrates the soul—obscuring its natural, transparent and pure qualities. Karma is thought of as a kind of pollution. The concept of karma is concerned with the molecules that affect and defile the power of the soul.
According to Jain philosophy, when a living being is engaged in some activity, the action is taken by the body, speech or mind or some combinations of these agencies. These actions and accompanying passions induce vibrations in the soul. The vibrations and passions of the soul attract karmic dust or karmic particles or karmic varganas i.e. Pudgala and transform it into karmic body. In other words, as the Jīva engages in any type of bodily, mental or speech acts, karmic dust or karmic particles or karmic varganas rush towards him. Karmic dust or karmic particles or karmic varganas i.e. Pudgals, have the potentiality of becoming Karma matter of different types and of getting attached to the soul. Particular category of matter called Karma varganas, is absorbed by the contaminated material soul due to its activity and passions and is converted into Karma body (कार्मण-शरीर) just as an oil lamp absorbs oil and converts it into a flame due to its heat. It has been mentioned that it is the contaminated soul that absorbs Karma matter. The Jīva always binds new karmas due to his inauspicious actions and consumes its fruits rotating in this world cycle:
संसार मावन्न परं परं ते, बंधंति वेदंति य दुन्नियाणि।
Saṁsāra māvanna paraṁ paraṁ te, baṅdhaṅti vedaṅti ya dunniyāṇi. (Sutrakritanga, 1/7/4)
As a spider is caught in its knitted web due to its own tendency, similarly, this soul also is caught in his own knitted web of the karmic matter created by his habit of attachment and aversion. The jīva, defiled with the mode of attachment and aversion, attracts material particles. And due to this defiled mode of attachment and aversion the material karmic particles are get stuck to the conscious particles of the soul.
There are two forms of the karmas—bhāva karma and dravya karma. Dravya karma is a mass of physical particles and its inherent capacity is bhāva karma which is originated due to the attachment and aversion of the soul. In other words, the karmic matter, being attracted due to the attachment and aversion of the soul, is known to be bhāva karmas. And the karmic matters create deformation in the soul; they are known to be dravya karma.
It has been said that a living being is free in accumulating the karmas but once accumulated it is beyond its power to control their fruition. No outer circumstance or karma can affect pure soul. That does not go into intrinsic mode. Karmas affect only to embodied or mundane soul. In other words, the souls which are embodied and bound with karmas remain only in defiled mode. The cycle of death and birth goes on due to karmic bondage.
जो खलु संसारत्थो जीवो, तत्तो दु होदि परिणामो।
परिणामादो कम्मं, कम्मादो होदि गदिसु गदि।।
Jo khalu saṁsārattho jīvo, tatto du hodi pariṇāmo.
Pariṇāmādo kammaṁ, kammādo hodi gadisu gadi..
(Acharya Kunda: Panchastikaya, 128).
(The Jīva, who is worldly, becomes the subject of feeling like attachment and aversion; as a consequence, karma binds his soul; the bondage of karmas results in the cycles of births.)
गदिमधिगदस्स देहो, देहादो इंदियाणि जायंते।
तेहिं दु विसय गहणं, ततो रागो व दोसो वा।।
Gadimadhigadassa deho dehādo indiyāṇi jāyante.
Tehiṁ du visaya gahaṇaṁ tato rāgo va doso vā..
(As a result of birth, he gets a body; the body contains sense organs. It perceives its objects through them and it does attachment and aversion.)
(Ibid, 129)
जायदि जीवस्सेवं, भावो संसार चक्कवालम्मि।
Jāyadi jīvassevaṁ bhāvo saṁsāra cakkavālammi.
(Ibid, 129)
(The cycles of births and deaths is rotating due to the emotions of the jīvas.)
1.2 The bondage from point of view of karmic-flow:
The Jain philosophy does not accept bondage on the basis of particular or specific karma but on the basis of karmic flow. At the time of the fruition of the particular karma the pulsation happens. When the time of the fruition of previously bound karmas comes they separate themselves by making vibrations in soul space points. As the ripened fruit, once fallen from the tree, does not get reattached to the stalk, similarly, karmas (particular karmic matter), once dissociated from the Self, does not come to fruition again. Every time fruition of karmas remains in progress. Process of generation of new karma by old one keeps rotating. The flow of karma keeps continue. Because of very this reason the soul remains bound, remains in worldly condition, keeps rotating in world cycle and keeps wandering in different life categories.
1.3 How an abstract and spiritual be related with concrete and material:
Soul is abstract and spiritual while karmic body is concrete and material. While both have different identity, both have different nature then how can they be related? How an abstract and spiritual be related with concrete and material. This question has been solved in Jain texts as follows:
Soul does not produce changes in the qualities of karma nor does karma similarly in the qualities of Soul. “Jiva does not produce changes in the qualities of karma nor does karma similarly in the qualities of jiva. The modifications of those two are the result of one conditioning the other as nimitta karana or instrumental cause”.
ण वि कुव्वदि कम्मगुणे जीवो कम्मं तहेव जीव गुणे।
अण्णोण्णणिमिनेण दु परिणामं जाण दोण्हं पि ।।
Ṇa vi kuvvadi kammaguaṇe. Jīvo kammaṁ taheva Jīva guṇe.
Aṇṇoṇṇaṇimineṇ du pariṇāṃ jāṇ doṇhaṃ pi..
(Acharya Kunda: Samayasar, 3/81)
The modifications of those two in fact, are the result of one conditioning the other as auxiliary cause or instrumental cause (निमित्त कारण). The Self is substantial cause or material cause (उपादान कारण) of his own modifications (both pure and impure); but is not the substantial cause of any of the modifications of karmic matter. The conscious mental states and neuron-physiological processes remain the substantive cause or material cause of changes or modifications within their own respective spheres.
Two kinds of stages of the jīva and matter are found such as: (1) intrinsic nature (svabhāva) and (2) defiled or extrinsic mode (vibhāva).
Intrinsic nature (svabhāva):
The change which occurs in soul and matter in due course of time is intrinsic change.
Extrinsic Mode (vibhāva-parivartana):
The change which is brought in matter through effects of the soul or in soul through effects of the matter is defiled mode. The flow of the relation of soul and matter is continuously established since time immemorial. Until this relation breaks completely, the exchange of the effects remains in progress, the jīva lays its emphasis on matter and matter lays its emphasis on the jīva. The jīva in this mode or condition of being becomes the subject of feeling like attachment and aversion; as a consequence, karma binds its soul. “As conditioned by the modifications of jiva, the material particles get modified into karmas. Similarly, conditioned by the karmic materials, jiva also undergoes modifications”.
जीव परिणाम हेदुं , कम्मत्तं पोग्गला परिणमंति।
पोंग्गल कम्मणिमित्तं, तहेव जीवो वि परिणमदि।।
Jīva pariṇāma heduṁ, kammattaṁ poggalā pariṇamanti.
Poṇggala kammaṇimittaṁ, taheva jīvo vi pariṇamadi..
(Acharya Kunda: Samayasar, 3/80)
1.4 How the effects of concrete karmas are possible on abstract soul:
Essentially the soul is pure consciousness and is absolutely non-contaminated and non-material. The liberated souls (Siddhas) are such pure souls. Soul and karma are two distinctly separate categories. One is living being and other is non-living being. But due to the time immemorial, is contamination with matter, the soul's pure non-material form has also become partly material and, therefore, it may further be contaminated. Since embodied-soul is bound with karmas, and karmas are material that is concrete; in spite of being abstract, embodied-soul is concrete also. And because of this, the concrete karmas affect the abstract soul.
वण्ण रस पंच गंधा दो फासा अट्ठ णिच्चया जीवे।
णो संति अमुत्ति तदो ववहारा मुत्ति बंधा दो।।
Vaṇṇa rasa paṅca gaṅdhā do phāsā atṭha ṇiccayā jīve.
No santi amutti tado vavahārā mutti baṅdhā do..
(Acharya Nemi Chandra, Dravya Sangrah, 7)
(Five colors, five tastes, two smells, eight types of touches do not exist in the soul, and from that point of view soul is abstract. The same abstract soul while binds karmas being conditioned by karmic materials becomes to be concrete.)
1.5 Types of karma:
There are eight types of karmas from the point of view of the nature (svabhāva) of karma. Among these sentience obscuring, perception obscuring, delusion producing and obstructing—these four karmas are directly soul attacking/killing karmas (ghātīya). Remaining four karmas are not so harmful karmas and do not hide the main qualities of the soul.
Question arises that why this is stated that the passions like attachment and aversion of the soul are generated by other agency. What is the importance of rise of the karma? The reason is this that since time immemorial the jīva is caught in the quagmire of wrong views and understands wrongly that self and other is the same and has been dependent on other for self-welfare. That is why; the extrinsic power is generated in the jīva. The relation of self and other is the instrumental (naimittika) relation. In order to emphasize over the wrong assumption, from conventional point of view, generally it is stated that self and other are one and the passions like attachment and aversion are generated through the other. From conventional point of view, one substance becomes instrumental in the functioning of other. And only from conventional point of view, the material categories get transformed due to force of karma generated by the passions of the jīva. Similarly, jīva also transforms being influenced by the attachment and aversion on the basis of material karma. The medium of motion assists jīva at the time of its movement. That is why; there is co-operative importance of the assistance. If the jīva is not influenced through emotions created by attachments then it is quite sure that even the most bulgur contexts can never make karmas stick to the soul. Only attachment and aversion are seeds of karma. The root of the seed grows from deluding karma. The soul that does not perform any activity from core of heart being influenced by attachment and aversion that does not bring any new karma. As long as fermentative emotions exist in the soul till then the karmas come to stick to the soul. When the soul of its own accord hurts its perception attributes i.e. does not give full vent to its perceptional sentience, the karma passively instrumental to this imperfect perception is called perception obstructing karma i.e. Darshanavarni karma. With the fruition of karmas this being indulges in imperfections like delusions, attachments and aversions. These are psychic karmas. These delusions etc., the passive causes of karmic matter, get associated with our souls. They are called material karmas. Originally karmas are of eight kinds, of these, Sentience obstructing, Perception obstructing, Delusion producing, and Deprivation are destructive karmas and delight and anguish producing karmic matter, life determining karmic matter, physique making karmic matter and status determining karmic matter are called non-destructive karmas. Those karmas that are instrumental in destroying intrinsic qualities of the soul are called destructive, and those that do not do so are undestructive karmas. When the soul of its own accord hurts its consciousness attribute i.e. does not give vent to its sentience, the karma indifferently instrumental to this obstruction of full expression of sentience is called sentience obstructing karma i.e. Gyanavaran karma. This will be dealt in detail later in the article. (1.10)
घाति कर्म destructive karmas
( karmas that are instrumental in destroying intrinsic qualities of the soul)
1. Jñānāvaraṇīya karma ज्ञानावरणीय कर्म (Sentience obstructing karma)
It veils our Consciousness that is the state of being aware of an external object or something within oneself.
2. Darśanāvaraṇīya karma दर्शनावरणीय कर्म (Perception obstructing karma) When the Soul of its own accord hurts its perception attribute i.e. does not give full vent to its perceptional sentience, the karma passively instrumental to this imperfect perception is called perception obstructing karma i.e. Darśanāvaraṇīya karma
3. Mohanīya karma मोहनीय कर्म (Delusion producing karma)
It deludes the soul by distorting its faculty of enlightened perception and right conduct
4. Antarāya karma अंतराय कर्म
(Obstructing karma) It causes obstruction in operation of the inherent powers of the soul.
अघाति कर्म
non-destructive karmas
(karmas that do not
instrumental in destroying intrinsic qualities of the soul) 5. vedanīya karmaवेदनीय कर्म
delight and anguish producing karmic matter
It causes the feelings of pleasure and pain
6. āyu karma
आयु कर्म
(life span determining karma)
It determines the soul to have a fixed term of life in a particular realm of its worldly existence.
7. nāma नाम कर्म
(physique determining karma)
It causes the attainment of different material objects related with the body in the four realms of living beings (viz. hellish, animal, human, celestial)
8. gotra karma गोत्र कर्म (status determining karma)
Due to this karma, one comes to possess high or low status in society.
1. Jñānāvaraṇīya karma ज्ञानावरणीय कर्म (Sentience-obstructing-karma) is also translated in some texts as knowledge obstructing karma. Knowledge is of five kinds: sensory, cognition, literal knowledge, extraordinary knowledge, absolute knowledge. Absolute-knowledge-obstructing karma keeps one away from attaining omniscience. In general sense, we can translate ज्ञानावरणीय कर्म as Knowledge-obstructing-karma but in fact the proper translation of ज्ञानावरणीय कर्म is Sentience-obstructing-karma. When the soul of its own accord hurts its consciousness attribute, does not give vent to its sentience, the karma passively instrumental to this obstruction of full expression of sentience is called sentience obstructing karma.
2. Darśanāvaraṇīya karma दर्शनावरणीय कर्म (Perception obstructing karma) has been classified in some texts into 09 subclasses. Five subclasses related to five kinds of sleep and the remaining four subclasses related to perception through eyes, perception through other senses, extrasensory perception and absolute perception. In the context of liberation from karmas, Darśanāvaraṇīya karma (Perception obstructing karma) means absolute-perception-obstructing-karma. When the soul of its own accord hurts its perception attribute, does not give full vent to its perceptional sentience, the karma passively instrumental to this imperfect perception is called Darśanāvaraṇīya karma (perception obstructing karma).
3. Mohanīya karma मोहनीय कर्म (Delusion producing karma) – When this being forgets one’s self, regards others as his own, and is non-attentive towards one’s own self, the karma then present is called Mohanīya (Delusion). Mohanīya is most dangerous, out of all the eight karmas because `moha' is the root cause of all Kaṣāyas (passions). It is also most difficult karma to destroy. If Mohanīya karma is destroyed fully, the self becomes free from all Kaṣāyas and liberation is assured. Two main categories of Mohanīya karma are— Darśana-mohanīya (Perception delusion) and cāritra-mohanīya (conduct deluding) karmas. With their subtypes there are 28 sub-types of Mohanīya karma.
4. Antarāya karma अंतराय कर्म (Obstructing karma) - – The fruition of these karmas creates obstructions to giving donations, obtaining gains, and enjoying things. This karma does not allow the infinite energy and potency of the living being to appear.
5. Vedanīya karma वेदनीय कर्म (delight and anguish producing karma) – Vedanīya, delight and anguish producing karmas can be of two types: sātāvedanīya i.e. pleasant and asātāvedanīya i.e. unpleasant feeling producing karmas.
6. Āyu karma आयु कर्म (life span determining karma) – The āyu karmas are the life span determining karmas and they determine the next destiny or reincarnation of a soul. Accordingly, as per the next reincarnations lifespan determined, a soul takes birth in hell, heaven, animal kingdom or as a human.
7. Nāma karma नाम कर्म (physique determining karma) – The Nama karmas or physique determining karmas are of two types— asubha and subha Nama karmas i.e. auspicious and inauspicious karmas.
8. Gotra karma गोत्र कर्म (status determining karma) - The gotra karma or status determining karma is of two types:
Nicagotra karma: Praising oneself, defaming others, hiding others’ merits and finding fault in others are the causes of low status or low class.
Uccagotra karma: Praising others, displaying one owns shortcomings, ignoring one’s own merit along with humility and modesty causes the inflow of high status determining karma.
1.6 The process of attachment of Karma matter with the soul:
Karmic bondage occurs as a result of the following two processes: āsrava and bandha. Āsrava is the inflow of karma. The karmic influx occurs when the particles are attracted to the soul on account of yoga. Yoga is the vibrations of the soul due to activities of mind, speech and body. However, the yoga alone does not produce bondage. The karmas have effect only when they are bound to the consciousness. This binding of the karma to the consciousness is called bandha. This is the process by means of which Karmas become absorbed and assimilated into the soul like water mixing with milk.
The karmic bondage occurs as a result of various causes of karmic influx (कर्म-आश्रव) and karmic bondage (कर्म-बंधन). All Influx of Karma into the soul may or may not be followed by or become bondage, but bondage is always preceded by Influx. All bondage must be preceded by entrance or influx as without influx the Karma cannot bind the soul.
It has been said earlier that when a living being is engaged in some activity, the action is taken by the body, speech or mind or some combinations of these agencies. These actions and accompanying passions induce vibrations in the soul. These vibrations in the soul space are called “yoga”. The meaning of the term “yoga” in this context is distinct from the other meanings of “yoga” like meditation or concentration or unity or mixture or contact. In case vibrations result in activity of the body, it is called Kāya Yoga; if it manifests in activity of the speech, it is called Vacana Yoga and if it results in thought process it is called Mano Yoga.
कायावाड्.मनः कर्मयोगः।
Kāyavāṅgamanaḥ karmayogaḥ
(Acharya Uma swami: Tattvarth Sutra, 6/1)
The becoming vibration in space-points of the soul with the help of body, speech and mind; material bodies penetrate towards those space-points of soul. The potential Karma Pudgala (Karma vargaṇās) out of the other infinite number of Pudgals in the world is attracted into the soul as a result of these vibrations or yoga and this is termed as Influx. In other words, the karmic influx occurs when the material-particles are attracted to the soul on account of yoga.
However, the yoga alone does not produce bondage. The karmas have effect only when they are bound to the consciousness. This binding of the karma to the consciousness is called bandha. Out of the many causes of bondage, passions are considered as the main cause of bondage. The karmas are literally bound on account of the stickiness of the soul due to existence of various passions or mental dispositions or passionate intention behind the activity of body, speech and mind.
Whenever a soul experiences this or that mental state at that very time it gets bound by a corresponding good or evil karmas. Whoever is careless about his physical activities and speech and covetous of wealth and woman accumulates Karmic dirt of attachment and aversion. Whatever impure modifications the Self engenders (by relinquishing his own pure nature) to those modifications, he becomes the agent (कर्ता). The soul, in mundane state, being the agent of its own modification constituted out of its own substance, is bound up with or released from karmic dust. The karmic particles of sentience-obstructing-karma etc. get absorbed in to soul when it indulges with karmas. It has been said that the actions of mind, speech and body are the instrumental causes or auxiliary causes in the vibratory activity of the space-units of soul. After this, the vibrating soul attracts karmic dust or karmic particles from the surroundings. In scientific language it can be termed as “molecules” (the smallest particle of matter that is the same chemically as the whole mass.) or “subtle matter energy particles”. In other words, the soul, which has space-points, when defiled by infatuation, attachment and aversion, is clung by karmic dust; and that is karma-bondage. The passions (attachment, aversion, anger. ego, deceit, greed etc.) are the cause for the duration and intensity of karma bondage.
परिणमदि जदा अप्पा सुहम्मि असुहम्मि राग दौस जुदो।
तं पविसदि कम्मरयं णाणावरणादिभावेहिं ।।
Pariṇamadi jadā appā suhammi asuhammi rāga dausa judo.
Taṁ pavisadi kammarayaṁ ṇāṇāvaraṇādibhāvehiṁ...
(Acharya Kunda: Pravachanasar – 187)
(When the soul, under the influence of attachment or aversion develops itself into auspicious or inauspicious resultant of consciousness, the Karmic-dust pours into it in the form of sentience-obstructing-karma etc.) When this soul forgetting itself, indulges in all sorts of impure deeds and feelings of delusion, attachment and aversion, fruition of karma is called conventional cause thereof. In fact, Karma does not force our souls to indulge in these demerits. Attachment is generated for desirables and aversion is generated for undesired. These very transformations are the extrinsic mode of the soul; this is the attraction of self in other self. This is the transformation. This is the bondage of soul in defiled mode. This is modification. This is the bondage of soul in extrinsic mode.
The form of soil is modified into vassal via potter as an auxiliary cause or as an external efficient cause. In the same way, karmic-molecules are modified in the form of physical substance due to wrong belief and attachment -aversion etc. of jiva. As a potter thinks—about himself that he makes pitcher—remains in this mode of thinking, similarly, getting the help of fruition of physical karmas, being affected by attachment and aversion etc., the soul keeps on changing into extrinsic modes (vibhāva). The soul and karmic matter both getting entangled with each other come into defiled mode, like a potter and pot.
1.7 The Scientific and Psychological study of the doctrine of karma:
It has been stated in scriptures that at the moment the soul possesses as much emotions so much partial bondage (anubhāga-baṅdha) he earns. As man sows, so does he reap: our actions have their effects? These effects or results cannot be destroyed. They have to be experienced and exhausted. If we cannot exhaust the effects of our actions in this life we have to complete the cycle of births and deaths to earn the fruit for all that we have done. No man inherits the good or evil of another man. Every living being is constantly active, expressing the activity in the three-fold functions of body, speech and mind. It leaves behind traces of after-effects in the physical and psychic forms. Every action, word or thought produces, besides its visible, invisible and transcendent effects. The various states and processes of karma are linked with the potency of soul. The nature of potency of soul, in turn, is determined by the nature of the dispositions of the soul. The karmic matter goes through various processes on account of different kinds of processes of potency of soul. Every process of potency of soul synchronizes with the corresponding process in the karma and vice versa. The karmic matter lays its effect on jīva in different manner. This is perceived directly that even in equal circumstances the pleasure and pain of every individual remains different and not equal. The stickiness nature of the soul space points and karmic particles require a scientific study. The influence of the karmas on soul requires a psychological study.
Regarding the scientism of the doctrine of karma, an article of Pt. Nihalchand Jain is quotable. Some parts of that article are being submitted:
“The karmic inflow, bondage stoppage of karma, purification of the soul can be explained on the basis of scientific theory……… the entire cosmos is filled with the subtle karmic matter like in entire sky the electronic waves are penetrated. Being very minute the cluster of the karmic atoms can be deemed to move in the form of wave whose frequencies are enumerable times more in comparison to the frequencies of the highest x rays i.e. (1011_ 1017 Hz). In order to receive the electromagnetic waves of a certain vibrations through radio receiver, such an oscillator is used which must be generating that particular vibrating waves. That is called the Principal of Electrical Resonance. (Electrical resonance occurs in an electric circuit at a particular resonance frequency. Resonant circuits exhibit ringing and can generate higher voltages and currents than are fed into them.) The waves of the particular vibrancy spread over the sky are caught through the receiver. They are tuned through condenser in receiver. The same process works in receiving karmic atoms through the karmic space points………… karmic space points behave like oscillator. The waves generated through the emotions of the self and as much wave length they attract so much waves of karmic categories(vargaṇā) automatically are generated from the sky……..we can say it in the language of Jain philosophy that dravya karma come (karmic influx) from bhāva karma………. The karmic aggregate which is achieved on being influenced with emotions of attachment and aversion is bondage.”
(Pt. Nihalchand Jain: Karma Sidhant Ki Vaigyanikta, Rishikalp Dr. Hiralal Jain felicitation vol. p.268- 269)
In this context, the author would like to mention the book entitled, “The Jain Doctrine of Karma and The Science of Genetics” by Dr. Sohan Raj Tater. It is an attempt to a comparative study of Karma and genes and the hypothesis is that karmas are the cause and genes are their effects.
There is a scope to explore the behavior of karmas and genes and the role of karmas in motivating and mutating the genetic codes & genes. Genetic engineers are engaged in doing research so that a positive change may be caused in a person by changing his genes. This may be helpful to find out the solution of some diseases or ailments of that person. Genetics is based on the principle of heredity. In our world, there are innumerable differences amongst all beings. Why there are so many differences amongst all beings. How come that two real brothers or even twins have differences not only in their looks but in their mental state and in their destiny, fortune and course of events in their life? The doctrine of karma, as propounded in Jain philosophy provides a logical solution to all these queries. It can solve not only the differences relating to mind but also the differences relating to the body. For example, it is said in Jain scriptures that body-making-karmas presents innumerable forms of personalities.
Acharya Mahaprajna had also contributed in the direction of confluence between the Doctrine of Karma as propounded in Jain Philosophy and the human Psychology..
A worldly soul attracts karmic matter and assimilates it into many types of karmas, which mature into fruition in due course. It is to be noted that a particular batch of karma does not come to fruition as soon as it is acquired by a soul. It remains dormant for some time before producing its result. After the period of dormancy, the batch of karma goes into the phase of operationउदय) ) in order to produce its result. This phase continues until the end of fruition. On fruition, the karmic matter is shed by the soul. A person having rational perception (सम्यग्दर्शन) can transform specific kind of karmic matter into those of another. Because of particular kind of potency of a soul, it can increase the duration and intensity of fruition of the karmas as-well-as decrease the duration and intensity of the karmas in its possession. By modifying thought-process, an individual can bring about premature operation of karmas associated with the soul. Dissociation-cum-subsidence (क्षयोपशम) is a complex of dissociation (क्षय), subsidence (उपशमन) and operation (उदय). It is an accomplished and proven fact in itself that Jain doctrine of karma is very rational, complex and sophisticated and it is evident that Psychological study of the Jain doctrine may open the new fronts for the exploration and analysis of human behavior.
All scientists and Psychologists should note that “only that science is a great and the best of all sciences, the study of which frees man from all kinds of miseries.”
1.8 The root causes of the influx and bondage of the karma:
The line of distinction between the influx of karma into the soul and bondage and retention of karma by the soul is very fine so much so that in its broader concept bondage includes influx and the causes for the influx are also included in the list of causes of the bondage. Because of this, the main or root causes of the influx and bondage of karma is being discussed here with:
1.8.1 Some scriptures depict 5 thresholds of the karmic influx such as—
(1) miṭhyātva, (2) avirati, (3) pramāda, (4) kaṣāya, (5) yoga. 1.8.1.1 Non-righteousness (miṭhyātva)—from time immemorial, all worldly souls being influenced by non-righteousness, is experiencing other things as their things. This very thinking is the miṭhyātva.
1.8.1.2 Non-abstinence (avirati)—keeping entangled of sense organs with their subjects is non-abstinence.
1.8.1.3 Carelessness (pramāda)—the lack of self-awareness as well as lack of encouragement in auspicious deeds, lethargy is pramāda.
1.8.1.4 Passion (kaṣāya)—the dirt emerged in modes of soul is termed as kaṣāya. In brief passion is divided into two parts—(1) attachment (rāga) and (2) aversion (dveṣa). In detail passion is divided into four parts—(1) anger (2) pride (3) deceit (4) greed.
1.8.1.5 Activity (yoga) Yoga is the vibrations of the soul due to activities of mind, speech and body. In other words, the soul space points being vibrated by the tendency of these three viz., body, speech and mind attract the karmic particles towards it and this tendency of attraction is known as yoga.
(The soul space point vibrates fast at the time of the fruition of the karmas by which the senses rooted in attachment and aversion is evolved.)
1.8. 2 Prajñāpanā deems untruthfulness or falsehood (मिथ्यात्व) as the root cause of bondage of eight types of karmas. The intense rise of the sentience-obstructing-karma gives rise to perception-obscuring-karma. The intense rise of perception obstructing karma gives rise to faith-deluding-karma. The intense rise of faith-deluding-karma gives rise to untruthfulness or falsehood (मिथ्यात्व). The rise of untruthfulness or falsehood (मिथ्यात्व) causes eight kinds of karmic bondage.
(Prajñāpanā , 23/1/289)
1.8.3 This is described in some scriptures that when jīva involves with passions such as attachment and aversion, he binds inauspicious karmas.
(Bhagavati Sutra, 9).
“The cause of material modifications of the Self is when it gets involved in psychic states like attachment and aversion.”
(Acharya Kundkund: Samayasar, 5/2/165)
1.8. 4 According to other tradition, untruthfulness or falsehood-vision (Mithyā Darśana), un-disciplined life (Avirati) and negligence (Pramāda), are also considered causes leading to Bondage (Bandh) of the soul. However, an in-depth look will reveal that these three causes are covered by Yoga and Kaṣāya in their broader meaning.
“Karmas in the empirical Self, such as wrong belief, non-discipline, soul soiling gross emotions, and psycho-physical structure, with their various sub-species are mainly of two classes, material (acetana) and psychical (cetana), (dravya karma and bhāva karma). The psychical karmic modifications are inseparable from the Self.
Those impure psychic modifications cause the material karmas such jnanavaraniya (knowledge-obscuring), etc. To them (those psychic karmic modifications) the empirical Self with the characteristics of attachment and aversion is the cause.”
(Acharya Kundkund: Samayasar, 3/164- 165)
In brief, there are two causes of karmic bondage viz., (1) kaṣāya and (2) yoga. The worldly jīva binds karma through kaṣāya and yoga. In higher stages of spiritual development or progress of the soul, when the soul is passionless, the Karma entering the soul leave it simultaneously, staying just for smallest division of time, which does not constitute bondage? It means that even in these two, if jīva becomes devoid of kaṣāya by eliminating entire dirt from the modes of soul, new karmas will not bound.
“The soul that does not perform passionate karmas like attachment and aversion, in itself, it does not bind new karmas” (akuvvao ṇavaṁ ṇatthi)
(Sutrakritanga1/15/7)
It has been noted that due to Yoga-activities of the soul of three types (body, speech and mind); disturbance is caused in the material world or Pudgala which are attracted to the soul and which get converted into Karma. It has also been mentioned that these Pudgala or Karma-vargaṇā get attached to the soul due to presence of the passions (kaṣāya). Psychic modes, like attachment etc., of the Self result into bondage of fresh karmas, the Self devoid of such psychic modes is free from bondage; he is of the nature of the knower. “In the case of right believer, the karmic inflow of the opposite psychic is absent. (When this is absent) the remaining karmic conditions, (since they are incapable of producing bondage leading to samsara) are declared to be non-binders. On account of these reasons, the right believer is said to be non-binder.”
(Acharya Kundkund: Samayasar, 3/176)
1.9 Types of bondage: Bondage is of four kinds:
“प्रकृति स्थित्यनुभाग प्रदेशास्तद्विधयः”
“Prakṛti sthityanubhāga pradeśāstadvidhayaḥ.”
(Acharya Umasvami: Tattvarth Sutra, 8/3)
(1) Prakṛti-bandha
(2) Sthiti-bandha
(3) Anubhāga-bandha
(4) Pradeśa-bandha
1.9.1 Prakṛti-bandha— refers to the nature of karma that has been bonded with the soul. This is the only nature of karma which obscures the original quality of the soul.
1.9.2 Sthiti bandha— refers to the duration of bondage, when it gets activated and is extinguished. In other words, the time and span of the karmic bondage is sthiti bandha.
1.9.3Anubhāga bandha— refers to the potency and strength of karmas. In other words, the bondage of the intensity of the karmic fruition is anubhāga bandha.
1.9.4 Pradeśa bandha— refers to the space-points of karmas. The bondage of karmic matter with the soul space point is pradeśa bandha.
In these bondages prakṛti-baṅdha and pradeśa-bandha are earned through passions. Sthiti-bandha and anubhāga-bandha are earned through yoga. In this way, yoga and passions play main role in bondage of soul with the karmic particles when our activities are unintentional or without any passions, these karmas are called the Dravya Karmas. On the other side, when our activities are intentional or with passions, like anger, ego, greed and deceit these karmas are called the Bhāva Karmas. The passions work as the gluing factors, and that is why the Bhāva karmas stay for a longer time with the soul while Dravya karmas fall off almost immediately and easily from the soul. Because of this, passions are considered as the main cause of bondage. The karmas are literally bound on account of the stickiness of the soul due to existence of various passions or mental dispositions. The passions like anger, ego, deception and greed are called sticky (kaṣāyas) because they act like glue in making karmic particles stick to the soul resulting in bandha. The karmic inflow on account of yoga driven by passions and emotions cause a long term inflow of karma prolonging the cycle of reincarnations. On the other hand, the karmic inflows on account of actions that are not driven by passions and emotions have only a transient, short-lived karmic effect. Hence the ancient Jain texts talk of subduing these negative emotions:
“When he wishes that which is good for him, he should get rid of the four faults— anger, ego, deception and greed—which increase the evil. Anger and pride when not suppressed, and deceit and greed when arising: all these four black passions water the roots of re-birth”.
(Dashavaikalic, 8/36-39)
These types of bandha have been described in detail through 14 mārgaṇās and eight anuyogas viz., sat, saṁkhyā, kṣetra, sparśana, kāla, antara, bhāva, alpa-bahutva from point of view of mūla karma prakṛti and uttara karma prakṛti in sixth khanda ‘Mahābandha’ of Ṣadakhandāgama and in prakṛti-vibhakti, sṭhiti-vibhakti, anubhāga-vibhakti and pradesh-vibhakti of the Kaṣāyapāhuṇa.
1.10 Sayog Kevali Jin or an Arhanta :
A query may be raised that how can an arhanta be in state of full bliss whereas, even in his this stage, he possesses delight and anguish producing karma. The work of this karma is giving pleasure and pain. The solution of this query is that delusion producing karma is the root cause of all passions. Because of delusion producing karma, the soul possesses darśana-mohanīya (perception delusion) and cāritra-mohanīya (conduct deluding) karmas. The feeling of pleasure and pain is due to association of desired and undesired things. The imagination of desired and undesired in a man arises due to deluding and passionate emotions—attachments and aversion. An ignorant worldly jīva experiences pleasure and pain due to rise of delusion producing karma. This fact has been discussed previously that all karmas are bound due to passionate emotions. The psychic states associated with desire, etc., which are the modifications of jiva constitute the cause of bondage; but arhanta and omniscient are completely free from delusion producing karmas such as desire, etc. That is why; they do not experience any pleasure or pain which arises through delusion producing karmas. In the case of arhanta and omniscient, the karmic inflow of the opposite psychic is absent. (When this is absent) the remaining karmic conditions, (since they are incapable of producing bondage leading to saṁsāra) are declared to be non-binders. Their blissful stage always remains stable and maintained.
In Jain Philosophy, the progression of the soul from a state of delusion to a state of liberation is described in the fourteen stages of spiritual progress (गुण स्थान). In the twelfth stage, the state is attained for a short period of time when all passions are annihilated through the destruction of all Mohanīya delusion karmas. In this stage, the remaining three destructive karmas remain at Kṣayopśama stage. The remaining three destructive karmas means (1) Jñānāvaraṇīya karmas ज्ञानावरणीय कर्म (Sentience-obstructing-karmas) (2) Darśanāvaraṇīya karmas दर्शनावरणीय कर्म (Perception obstructing karmas) and (3) Antarāya karmas अंतराय कर्म (Obstructing karma). The soul proceeds to the next stage. The souls in the thirteenth stage of spiritual progress (guṇasthāna), dispel the darkness of ignorance altogether with the rise of the sun of omniscience and attain Godhood and also achieve nine accomplishments (right faith, conduct, consciousness, perception, charity, gain, Bhoga, Upbhoga and vitality). Since these Sayogī Kevalī Jins (सयोग केवली जिन अथवा अरिहंत) are free from these causal agents, by rule, free from karmic influxes. These same Kevalī Bhagwāna enlighten the path of emancipation by their divine discourses on the path of liberation of the soul. In this way, it may be summarized that Souls on being free from passions do not receive further karmic accumulations and do not get into karmic bondages. The karmic accumulations do not get back in to existence and don’t stick to soul who has become free from passions (vītarāga). These Sayoga Kevatī Jins (सयोग केवली जिन अथवा अरिहंत), still are with the operations of the mind, speech and body, stationed in the midst of karmas but not never soiled by the karma-dirt – just like gold in the midst of mire. Psychic imperfections (attachment etc.), are the causal agents of wrong belief, wrong knowledge, non-abstinence etc.
Self and psychic imperfections are different substances. Both have their own existence. As far their mode is concerned, they originate and decay on their own. The soul himself transforms. In this way, this cannot be stated that karma binds jīva. This also cannot be stated that the karma anger, pride, conceit, deceit etc., transform the emotions of jīva in anger, pride, conceit and deceit. Jīva transforms himself because of his anger, because of his pride, because of his conceit, because of his deceit. Karma does not force our souls to indulge in in all sorts of impure deeds and feelings of delusion, attachment and aversion.
This can also be explained in another style. Three gems stated in Jain philosophy are the path to emancipation. They are known as right faith, right knowledge, and right conduct. As the whiteness of the linen is diluted being covered by dirt similarly the quality of the right faith of the soul is covered by the dirt of wrong belief or the non-righteousness, the quality of the right knowledge of the soul is covered by the dirt of ignorance and the quality of right conduct is destroyed through the dirt of passions. Since the knowledgeable is free from material categories, he is, by rule, free from karmic influxes. The self, by his own enterprise, protecting himself from virtuous as well as wicked activities that cause merit and demerit, and stationing himself in right faith and right knowledge, detached from body and desires etc., devoid of external and internal attachments, contemplates on the self, through his own self, experiences oneness with the self. Such a self, contemplating on the self, becomes the nature of right faith and knowledge, the knowledgeable person enjoys the fruits of rise of karmas, but does not attract bondages. The knower has no Psychic dispositions that these and other objects. Independent all over, he is solely of the nature of the knower. The knower surely renounces attachment of all substances; while stationed in the midst of karmas, he is not soiled by the karma-dirt just like gold in the midst of mire.
When this soul on account of its own failings assumes different virtuous or vicious manifestations, karma is called conventional cause or passively instrumental cause thereof. Forgetting one and regarding other entities as desirables and undesirables and indulging in psychic karmas as delusions, attachments and aversions, is the failing of the soul. From transcendental viewpoint (niścaya naya) a substance can neither help nor harm to other substance. To sum up, it can be said that though the statement is prevalent in general that karmas bind soul, but infect, that is the jīva only which binds the karma.
We can conclude that when the soul remains with fermentative emotions like attachment and aversion it accumulates its suitable category of karmic matter. Only this is the main cause of the world. Destroy the aversion. Remove the attachment. By doing this you would be happy in the world.
छिंदाहि दोसं विणएज्ज रागं। एवं सुही होहिसि संपराए।।
‘Chindāhi doṣaṁ viṇayejja rāgaṁ, evaṁ suhī hohisi saṁparāye’.
(Dashavaikalic, 2/5)
“One who remains unanimous in the midst of pleasures and pains is a sramana, being in the state of pure consciousness.” (Pravachanasar, 1/14)
“As gold does not cease to be gold even if it is heated in the fire; an enlightened man does not cease to be enlightened on being tortured by the effects of karma.” (Samayasar, 184)
“The unenlightened takes millions of lives to extirpate the effects of karma whereas a man possessing spiritual knowledge and discipline obliterates them in a single moment.” (Bhagavati Ārādhanā, 10)
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Professor MAHAVIR SARAN JAIN
(Retired Director, Central Institute of Hindi)
Address: INDIA
Sushila Kunj, 123, Hari Enclave, Chandpur Road, Buland Shahr-203001, India.
Mobile: 09456440756 / 08938840864 / 07409562277
Address: U. S. A.
855, De Anza Court, MILPITAS CA 95035 – 4504 (U. S. A.)
Email: mahavirsaranjain@gmail.com
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Essence of Dharma
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