Karma , according to the
Jainas, is material nature. It is matter I a subtle form and it is a
substantive force. It is constituted of finer particles of matter. The
kind of matter fit to manifest Karma fills the universe. It has the
special property of developing the effects of merit and demerit. By it
activity due tot the contact with the physical world, the soul becomes
penetrated with the particles of karmic body (karma sarira) which
is constantly attached to the soul till it succeeds to be free from it.
�nowhere has the physical nature of karma been asserted with such stress
as in Jinism.21 A more fact produces a psycho-physical quality, a
read and not merely a symbolic mark, aggecting the soul in its physical
nature this point of view has been worked in detail in the form of in form
of mathematical calculations, in the karrmagrantha.
The Jaina tradition
distinguishes two aspects: I) the physical aspect (drvya-karman)
and ii) the psychic aspect (bhava-karman.) The physicals aspect
comprises the particles of Karma (karma-pudgala) accruing into the
soul and polluting it. The psychic aspect is primarily the mental states
ad events arising out of the activity of mind, body and speech. They are
like the mental traces of the actions, as we experience the mnemonic
traces long after the conscious states experienced vanish. The physical
and the psychic Kara are mutually related to each other as cause and
effect.22 The distinction between the physical and the psychic
aspects of Karma is psychologically significant, s it presents the
interaction of the bodily ad the mental due to the incessant activity of
the soul.
This bondage of the soul
to karman is of four types according t nature (parkarit )
duration (sthiti) intensity (anubhaga or rasa ) and
quantity (pradesa.)23
Karma can be
distinguished into eight types: 1) jana carnaiya, that which
obscures right knowledge; 2)darsanavara niya that which obscure
right intuition: 3) vedaniya, arousing affective states like
feelings and emotion: 4) mohaniya, that which deludes right faith:
5) ayus- karman, determining the age of the individual; 6) nama
karman, which produces various circumstances collectively making up an
individual existence, like the body and other special qualities of
individuality; 7) gotra-karman, which determines the family, social
standing etc; of the individual; and 8) atarya �karman which
obstructs the inborn energy of the sow and prevents the doing of good
actions.
Each kind of karma
has its limits in time within which it must exhaust itself. The
accumulated karma brings a trances dental he or hallo to the soul which is
called
lesya. There are six Lesyas. These Lesyas have predominantly a moral
resultant.
Karma is substantive
force. It has the property of developing the eggects of merit and demerit.
The Karmic particles build up a special body which is called karma-sarira
which does not leae the soul till its emancipation. Karma has its
psychic effects also. Bhava-karma is immediate to the Jivas while
Dravya-karman belongs to the body. Five classes of Karmic coditions ar
mentioned . on account of the rise (udaya), suppression (upasama),annihilation
(ksaya), suppression ad annihilation (ksayopasama) and
psychological effect (parinama), the soul has ice conditions
of thought and existence.24 In the usual course of things, Karma takes
effect and produces results. The soul is said to be in audayika state.
Karma may be prevented from its operation for sometime. In this
stte it is still present, like fire covered by ashes. The soul is in the
aupasamika state it is still present, like fire overhead by ashes. The
soul is in the
aupasamika state. When Karma is annihilated, it is in a kasayika
state. The fourth state is the mixed state. The last, unconditioned state
leads to moska.
|
