Knowledge of Reality:
by Smt. Alka Jain, Guna M.P., India
The theory of karma is the focal point of the concept of reality in Jainism. We Jains believe in seven aspects of reality: living entities (JEEV), non-living entities (AJEEV), influx of karmas (AASHRAV), bondage of karmas (BANDH), stoppage of karmic influx (SAMVAR), shedding of karmas (NIRJARA) and liberation (MOKSHA).(2) Worldly souls (JEEVs) interact with their surroundings (the living and non-living entities). Worldly beings continually indulge in desirable and undesirable emotional states. Such thought-activity results in the bondage of karmas of various kinds: merit (PUNYA) and demerit (PAP), beneficial (ISHTA) and harmful (ANISHTA), and, welcome union (SANYOG) and painful separation (VIYOG). In other words, karmas are the material particles that become associated with a worldly soul on account of its emotional states of attachment (RAAG) and aversion (DWESH). It should be pointed out that the emotional states of attachment and aversion constitute abstract (BHAAV) karma. These serve as the instrumental cause (NIMITTA) for the bondage of material (DRAVYA) karma. Thus the first four aspects of reality are: living entities (souls), non-living entities (matter of various kinds, including karmic matter, and other non-living entities such as space and time), influx of karmic matter, and karmic bondage.
From the realistic viewpoint (NISHCHAYA NAYA), the abstract karmas are not attributes of soul. Soul is an eternal and pure entity (DRAVYA). It is distinct and independent from other entities. All entities of the universe are eternal and imperishable (ANAADI NIDHAN). They undergo transformations according to their own intrinsic attributes. They are independent. Their transformations do not depend on others. Each iota of the universe is independent.(3) The concept that one entity can transform another is irrational (MITHYAATVA).
One may ask: If the emotional states of attachment and aversion do not belong to the soul, then how can the soul be blamed for karmas and how can the karmas be blamed for the mundane existence of the soul? This is an important question involving a highly sophisticated fundamental principle of Jainism. In fact, a worldly soul suffers the consequences of the karmas acquired through its own thoughts and feelings involving passions such as attachment, aversion, anger, ego and greed. Such emotional states of soul are alien to its pristine intrinsic attributes. Acharya Amitgati, in his celebrated SAAMAAYIK PATH, writes:(4) A soul faces the consequences of the desirable and undesirable karmas acquired by it. The karma obtained by oneself would be of no consequence if one can enjoy the favors done by others. Nobody gives happiness or sorrow to the worldly beings except the abstract and material karmas that they acquire themselves. One should completely give up the thought that someone else can give us anything. The vicious cycle of abstract karmas, material karmas and pseudo-karmas is responsible for our miserable worldly existence.
There are four features of the bondage of karma. They are:
(a) Nature of karmas (PRAKRITI BANDH): Nature means the kind of karmas that are associated with the soul. Karmas are of eight kinds:
1. Knowledge-obscuring (JNAANAAVARNI) karma
2. Perception-obscuring (DARSHANAAVARNI) karma
3. Feeling-producing (VEDANEEYA) karma
4. Deluding (MOHANEEYA) karma
5. Life-span-determining (AAYU) karma
6 Physique-determining (NAAM) karma
7. Status-determining (GOTRA) karma
8. Obstructing (ANTARAAYA) karma
(b) Quantity of karma particles (PRADESH BANDH) - the number of karma particles that are bound to the soul.
(c) Duration of karma particles (STHITI BANDH) - the time during which the karmas will remain attached to the soul.
(d) Intensity of fruition (ANUBHAAG BANDH) - the severity of the consequences of the karmas.
Out of the eight karmas, the knowledge-obscuring karma, perception-obscuring karma, deluding karma and obstructing karma directly influence the soul by shielding its intrinsic attributes. They are called soul-influencing (GHAATIYA) karma. The remaining four karmas namely feeling-producing karma, life-span-determining karma, physique-determining karma and status-determining karma, do not influence the intrinsic attributes of a soul directly. So they are called body-influencing (AGHAATIYA) karmas. On shedding the four soul-influencing karmas, one attains omniscience (KEVAL JNAAN) and becomes a supreme human being (ARIHANT). A supreme human being becomes a supreme being (SIDDHA) on shedding the remaining four body-influencing karmas. The eight intrinsic attributes of a soul that are revealed by shedding of all karmas are presented in the following table.
|
|
|
|
Absolute rationalism |
Deluding karma |
|
Absolute infinite perception |
Perception-obscuring karma |
|
Absolute infinite knowledge |
Knowledge-obscuring karma |
|
Equality of status |
Status-determining karma |
|
Eternity |
Life-span-determining karma |
|
Subtlety |
Physique-determining karma |
|
Non-interference |
Feeling-producing karma |
|
Infinite bliss |
Obstructing karma |
Of the four soul-influencing karmas, deluding karma prevents a worldly being from attaining rationalism - rational perception and rational conduct, which is the first step toward spiritual progress. Thus it is the most formidable karma to deal with. Knowledge-obscuring karma and perception-obscuring karma obscure knowledge and perception of reality, respectively. Obstructing karma prevents a soul from achieving its full potential. It has the following five subclasses:
1. Charity-obstructing (DAANAANTARAAYA) karma- The karma whose operation is instrumental in preventing the disposition of donating knowledge, medicine, food and freedom from fear is called charity-obstructing karma.
2. Benefit-obstructing (LAABHAANTARAAYA) karma - The karma whose operation is instrumental in preventing the sense of accomplishment is called benefit-obstructing karma.
3. Direct-delectations-obstructing (BHOGAANTARAAYA) karma - The karma whose operation is instrumental in preventing feelings of contentment in direct delectations such as food and perfumes that are used only once.
4. Indirect-delectations-obstructing (UPABHOGAANTARAAYA) karma - The karma whose operation is instrumental in preventing feelings of contentment in indirect delectations such as clothes and jewellery that are used time and again.
5. Potential-obstructing (VEERYAANTARAAYA) karma - The karma whose operation is instrumental in preventing the soul from achieving its potential.
It is observed that the first four subclasses of obstructing karma are related to the physical well-being of a worldly being, while the potential-obstructing karma obscures the potential of a soul. Thus the obstructing karma operates in conjunction with the three body-influencing karmas, namely, life-span-determining, physique-determining and status-determining karmas.(5)
As stated above, a worldly being acquires fresh material karmas through the activities of body, speech and mind (YOGA) that involve passions (KASHAAYA) such as anger, pride, intrigue and greed. In turn, yoga and passions may arise on account of fruition of past karmas and/or association of pseudo-karmas (circumstances). Nevertheless, the modifications of material karmas are not transformations of soul. Soul is not the substantive (UPAADAAN) cause of material karma. Acharya Kundkund states:(6) If soul is considered to be the substantive cause of material karmas, then the two will amount to a single entity. This is because substantive cause and the transformation resulting from it belong to the same entity. However, soul and matter are different entities. Therefore soul can not generate transformations of material karma. This is true from the realistic viewpoint. Acharya Kundkund further states:(7) The soul is not the architect of the transformations that turn suitable material particles into karmas such as knowledge-obscuring karma and others. For example, milk is converted into yogurt, butter, etc. The supervisor of the dairy operations is only a spectator of these transformations. Similarly, self is like a spectator of karmic modifications. One who attains such realization possesses auspicious knowledge. Such an individual does not indulge in yoga and the passions that cause the influx and bondage of fresh karma.
From the experiential viewpoint (VYAVAHAAR NAYA), it is said that we produce modifications of material karma. Again, Acharya Kundkund writes:(8) Though soldiers indulge in combat on the battlefield, people say that the ruler is fighting. Similarly, from the experiential viewpoint, it is said that a worldly soul generates karmas such as knowledge-obscuring karma. In fact, karmas of various kinds are modifications of matter. The abstract karmas, yoga and passions of a worldly soul, are merely instrumental causes of such modifications of material particles.
As stated above, those who have attained self-realization and possess discerning knowledge (BHED VIJNAAN) are not perturbed at the fruition of karmas. Thus they do not generate fresh karmas. In the face of desirable and undesirable consequences of their karmas, they do not renounce, even for a moment, their essential nature - their pristine, serene consciousness absorbed in rational perception and knowledge. On the other hand, those without discerning knowledge have a negative reaction to the fruition of karmas, have undesirable thoughts and feelings, generate new karmas, and perpetuate their miserable worldly existence. In plain words, we can minimize the impact of karmas on our lives by not reacting to their fruition. Equanimity is the key to happiness and peace of mind. This is the way to effect the stoppage of influx (SAMVAR). Equanimity also leads to the shedding of karmas (NIRJARA) and ultimate salvation - liberation from all karmas and the end of the worldly existence. The processes of stoppage, shedding and liberation constitute the remaining three aspects of reality in Jainism.
To summarize, we should acquire discerning knowledge, embrace knowledge of reality, adopt rational perception, rational knowledge and rational conduct, and concentrate on the attributes of a pure soul. Thus we will reduce the burden of karmas on the self and ultimately break the cycles of birth and rebirth. In his scholarly text, 'CHHAHADHAALA', Pandit Daulat Ram states:
DAUL SAMAJH SUN CHET SAYAANE, KAAL VRITHA MAT KHOVE |
YAH NARABHAV FIR MILAN KATHIN HAI, JO SAMYAK NAHIN HOVE ||
Footnotes:
1. English adaptation of the Hindi article based on the discussion on obstructing (ANTARAAYA) karma held at a quarterly meeting of the Jain Study Circle.
2. JEEV-AJEEVA-AASRAVA-BANDH-SAMVAR-NIRJARA MOKSHAASTATTVAM
- TATTVAARTH SUTRA || 1-4 ||
3. ANNADAVIYEN ANNADAVIYASSA NO KEERAI GUNUPPAAO |
TAMMHA U SAVVADAVVA UPPAJJANTE SAHAAVEN ||
- SAMAYASAAR
4. SWAYAM KRITAM KARMA YADATMANA PURA
FALAM TADEEYAM LABHATE SHUBHAASHUBHAM,
PAREN DATTE YADI LABHYATE SFUTAM
SWAYAM KRITAM KARMA NIRATHAKAM TADA;
NIJAARJITAM KARMA VIHAAY DEHINO
NA KOPI KASYAAPI DADAATI KINCHAN
VICHAARAYANNEVAMANANNYAMAANASAH
PARO DADAATEETI VIMUNCHYA SHEMUSHEEM.
5. GHAADEEVI AGHAADIM VA NISSESAM GHAADANE ASAKKADO
NAAMATIYANIMITTADO VIGGHAM PADIDAM AGHAADICHARIMAMHI ||17||
- Acharya Nemi Chandra Siddhantachakravarti in GOMMATASAAR KARMAKAAND
6. JADI SO PARADAVVAANI YA KARIJJA NIYAMEN TAMMAO HOJJA |
JAMHA NA TAMMAO TEN SO NA TESIM HAVADI KATTA ||99 ||
- SAMAYASAAR
7. JE POGGALADAVVAANAM PARINAAMA HONTI NAANA-AAVARANA |
NA KAREDI TAANI AADA JO JAANADI SO HAVADI NAANI ||101 ||
- SAMAYASAAR
8. JODHEHIN KADE JUDDHE RAAEN KADAM TI JAPPADE LOGO |
TAH VAVAHAAREN KADAM NAANAAVARANAADI JEEVEN ||106 ||
- SAMAYASAAR
Some implications of the Jain theory of karma
(Reprinted from Studies In Jainism: Reader 2, pages 125-126)
The above concepts indicate that the life of an individual is regulated by the interactions between his soul and matter (karma particles and the environment). Thus there are many significant implications of the Jain theory of karma in our daily lives. The Jain theory of karma encompasses our individual lives, our family life and our social life. Our thoughts and actions as individuals, as members of our community and as citizens of the world should be guided by our concepts of the Jain theory of karma.
The influx, bonding and operation of karmas is a continuous process. Therefore, it is necessary for us to have good thoughts and feelings at all times; not just when we are in a temple or at a religious celebration. While indulging in any worldly affair or even performing a religious activity, we accumulate undesirable karma by having passions such as anger, pride, intrigue and greed, by having fear or anxiety, by having desires or ulterior motives, by having our eyes set on material goals or by seeking social status and fame. For example, a doctor, scientist, industrialist, businessman or engineer having the goal of obtaining material possessions and means of comfort will obtain considerable demeritorious karma. On the other hand, an individual, performing the same duties with a view to fulfilling his/her responsibility towards others, obtains mild and meritorious karma. A person, making charitable contributions or performing penance of various kinds with the intention of satisfying his/her ego by gaining recognition and fame, obviously has passions and thus he/she accumulates mostly demeritorious karma (PAAP). Further, the more intense the desire, the more durable and acute the demeritorious karma that are obtained. Even the desire for better life in the present or in the future is detrimental to spiritual progress.
Since the influx, bonding, transformations and fruition of karma depend on our thoughts and feelings, mere physical activities are not sufficient for spiritual progress. A religious activity such as prayer, worship or fasting performed without proper thoughts and understanding has no real significance. The true practice of religion consists in having good feelings and pure thoughts. Jainism teaches that conduct without rational perception and rational knowledge is not rational or proper.