We have seen that the essence of
religion is to know soul, the true Self, the consciousness. By true Self
we mean the Self that stays, that lasts, that formless consciousness which
existed prior to the present life and which is going to exist even after t
he end of this life, that which is eternal. We have to get aware of our
own Self in its true state as well as in its present state. In true state
it is pure, enlightened, omnipercipient, omniscient. full of vigor and
infinite bliss. These inherent attribu tes of soul are however not
experienced in the present state because it is smeared with Karma
particles that do not allow full manifestation of those attributes. Its
being binded with Karma particles is known as Karmabandha. We would
therefore examine Kar mas in respect of their types or Prakrities,
duration or Sthiti, intensity or Anubhava (also written as Anubhaga) and
areas or Pradesh of soul they get attached.
A: Prakrities or types of Karmas
Karmas are of innumerable types. Lord
Umaswati in Tattwarthasutra mentions 97 types in all. Some others specify
148 types. All of them can however be broadly classified into 8 categories
as detailed below. Of these the first four are called Ghatiya or of
defiling types in the sense that they tend to defile the real nature of
soul; they do not allow its true properties to be manifested. The
remaining four are called Aghatiya or of undefiling types. Though the soul
has to bear their consequences, the operat ion of these Karmas does not
come in the way of manifestation of its true properties.
1) Jnanavaraniya or Knowledge
Obscuring Karma
Soul has infinite capacity of knowing
anything and everything. We however do not realize this capacity because
the knowing property of the soul is obscured by the operation of this
Karma. It does not actually reduce its inherent capacity of knowing, but i
ts operation remains restricted as the impact of sunlight gets limited
when the sky is clouded. Similarly, the operation of this Karma hampers
the manifestation of soul’s knowability. This type of Karma is acquired
mainly by disregard of preceptors and of the sources of knowledge.
Matijnan, Shrutjnan, Avadhijnan, Manahparyayjnan and Kewaljnan are the
five divisions of Jnana. Therefore this obscuring Karma is also subdivided
into those respective five subdivisions.
2) Darshanavaraniya or
Perception Obscuring Karma
Perceiving property of soul gets
obscured by the operation of this Karma. This also does not reduce soul’s
inherent capacity of perceiving, but restricts its manifestation. This
Karma is acquired on account of absence of conviction and loss of faith in
the tenets of truth. Chakshudarshan, Achakshudarshan, Avadhidarshan and
Kewaldarshan are the four divisions of Darshan. Therefore, this obscuring
Karma too is subdivided into those respective four subdivisions.
3) Mohaniya or Deluding Karma
The operation of this Karma deludes
the soul by causing wrong perception. On account of this Karma soul fails
to perceive the realities and tends to identify itself with the ephemeral
body, its worldly connections, acquisitions etc. Thereby the soul happe ns
to perceive the comforts or discomforts of the body and its environments
as its own happiness or misery. One feels pleased when such situations are
comfortable and strives to maintain them as such. If the situations are
not comfortable, he strives hard to change them to his liking and indulges
in different types of defilements, when something does not happen to his
liking. This arises from our basic ignorance on account of which our Self
is smeared with defilements and we indulge in craving and aversio n.
This Karma is divided into two parts
viz. Darshan Mohaniya and Charitra Mohaniya. The former arises on account
of ignorance and the latter from indulgence in defilements. There are 28
subdivisions of this Karma.
4) Antaraya or obstructing
Karma
By the operation of this Karma we
experience obstacles or obstructions in our effort of Self realization or
in our intention to do something good. For instance, there may be a
lecture of some enlightened person and we might be intending to attend it.
But all of a sudden we may be overcome by some bodily pain, or some of our
family members gets sick, or the car gets stuck or any such eventuality
may arise preventing us from going to the lecture. It would be possible to
conceive of such obstructions arising when we get ready for undertaking
some good or desirable activity like charity, extending help to others,
enjoying any situation etc. Danantaraya, Labhantaraya, Bhogantaraya,
Upabhogantaraya and Viryantaraya are therefore five subdivisions of this
Karma.
These are the four Ghatiya Karmas that
handicap the full manifestation of the properties of consciousness. Usual
pattern among Jain scholars is to describe the category of Antaraya Karma
at the end after dealing with Aghatiya Karmas. For convenience sake we
have however described it together with other Ghatiya Karmas. Now we turn
to Aghatiya Karmas.
5) Vedaniya or situation
conferring Karma
By operation of this Karma a living
being is endowed with comfortable or uncomfortable situations. Previous
good deeds result in this Karma being Shatavedaniya or one that can be
undergone with the feelings of happiness and pleasure; evil actions result
i n this Karma being Ashatavedaniya or one that can be experienced with
the feelings of unhappiness and miseries. Every one tries to be happy. One
however hardly gets results in proportion to his efforts. Only so called
lucky ones succeed and get happiness. That apparently inexplicable
phenomenon is witnessed on account of the operation of this Karma.
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