Quotations From Scriptures:

Interactions Between Soul And Karma
Quotations From Acharya Kundkund's SAMAYASAAR (1)

SAMAYASAAR is the most important philosophical work by Acharya Kundkund. The word SAMAYA is used for self or soul (ATMA). Thus SAMAYASAAR deals with the nature of self. In the following couplets, Acharya Kundkund presents a highly sophisticated analysis of the interactions between soul and karma. These interactions are described from both the realistic (NISHCHAYA) viewpoint (NAYA) as well as the experiential (VYAVAHAAR) viewpoint.(2)

Importance of discerning knowledge:

JAAV NA VEDI VISESAMTARAM TU AADAASAVAAN DOHUNAMPI |

ANNAANI TAAV DU SO KOHAADISU VATTADE JEEVO || 69 ||

As long as one does not realize that one's soul and
karmic influx are totally different from each other,
one remains devoid of discerning knowledge,
and one indulges in baser emotions such as anger.

An individual indulges in passions like anger, pride, intrigue and greed by associating his/her body (physical existence) with karmic interactions. When one develops discerning knowledge and realizes that karmic influx and bondage are distinct from his/her soul, he/she maintains no interest in passionate indulgence. Thus the individual attains equanimity and peace of mind.

Passions and karmic bondage:

KOHAADISU VATTAMTASSA TASSA KAMMASSA SAMCHAO HODI |

JEEVASSEVAM BANDHO BHANIDO KHALU SAVVADARSEEHIM || 70 ||

Baser emotions such as anger are responsible
for increased accumulation of fresh karmas;
such passions cause the bondage of karma;
it has been said by those with absolute perception.

Omniscients (KEVALI), who have absolute perception and knowledge, have stated that baser emotions such as anger, deception, greed and revenge cause the influx and bondage of material karmas. Therefore, we should realize that our souls are different from our bodies and we should minimize passions with the goal of reducing karmic influx and bondage.

Stoppage of karmic bondage:

JAIYA IMEN JEEVEN APPANO AASAVAAN YA TEHEV |

NAADAM HODI VISESAMTARAM TU TAIYA NA BANDHO SO || 71 ||

As soon as an individual realizes that
soul and karmic influx are absolutely different,
on acquiring such discerning knowledge,
the soul does not accumulate further karmas.

Jainism teaches that soul is totally different from karmic influx (AASHRAV). The influx of fresh karma particles is stopped by understanding and accepting this aspect of reality.

Alien states of a pure soul:

NAADOON AASAVAANAM ASUCHITTAM CHA VIVAREEYABHAAVAM CHA |

DUKKHASSA KAARANAM TI YA TADO NIYATTIM KUNADI JEEVO || 72 ||

Knowing that karmic influx and bondage are defiled, and
that they are alien states as far as a pure soul is concerned,
and that they are the root cause of worldly miseries,
a perceptive individual refrains from them.

The physical, verbal and mental activities (YOGA) of a worldly soul are called abstract influx (BHAAV AASHRAV). Further, passions such as anger, pride, intrigue and greed are called abstract bondage (BHAAV BANDH). YOGA and passions that cause influx and bondage of material karmas, respectively, are impure states of self - completely disparate from the attributes and states of a pure soul. They are the root cause of worldly miseries. Knowing this truth, an aspirant avoids undesirable yoga and passions.

Independence of each soul:

AHAMEKKO KHALU SUDDHO NIMMAMAO NAANADANSANASAMAGGO |

TAHMITTHIDO TACHCHITTO SAVVE AEDE KHAYAM NEMI || 73 ||

An aspirant believes that each soul is distinct, not an owner,
but possesses absolute perception and knowledge,
thus reposing firmly in the true consciousness of self,
the individual eliminates passions such as anger, and karmic influx.

According to the Jain concept of reality, each individual soul is a pristine, independent and sovereign entity. It is free from attachment - it does not own another entity. It does not have any feeling of 'mine-ness'. A pure soul possesses absolute perception and knowledge. A sound belief in these attributes of soul helps an individual eliminate passions and the resulting karmic bondage. This is the foundation of the Jain concept of self-reliance.

Impermanence of karmic bondage:

JEEVANIBADDHA AEDE ADHUV ANICHCHA TAHA ASARANA YA |

DUKKHA DUKKHAFALAANI YA NAADOON NIVATTADE TEHIM || 74 ||

Knowing that karmas associated with a soul are
impermanent, transient, and defenseless,
and that they cause a variety of worldly miseries,
the self abstains from abstract karmas such as anger.

The karmas associated with a worldly soul are temporary and short-lived. They are also defenseless - no entity other than the self can help in the transformations or modifications of karmas. The abstract karmas (passions) such as anger and greed cause the worldly miseries. So those who are in pursuit of genuine happiness refrain from passions.

Soul, karmas and pseudo-karmas:

KAMMASSA YA PARINAAMAM NOKAMMASSA YA TAHEV PARINAAMAM |

NA KAREDI EDAMAADA JO JAANAI SO HAVADI NAANI || 75 ||

From the realistic viewpoint, a soul is not responsible
for the transformations of karmas and pseudo-karmas;
realizing this important truth - the nature of reality,
an individual indeed acquires perfect knowledge.

There are two ways of looking at reality: the realistic viewpoint that represents the absolute, true and comprehensive aspect, and which does not distinguish between the entity and its intrinsic attributes; and the experiential viewpoint that is based on observation or direct sense experience of individuals. The latter presents an incomplete and subjective view, and it changes with our experiences. From the realistic viewpoint, a soul does not effect the transformations of karmas and pseudo-karmas, because the material (DRAVYA) karmas are particles of an entity alien to soul, while the abstract (BHAAV) karmas, yoga and passions, represent defilement of a pure soul.

Cause (KAARAN) of any occurrence is of two kinds: substantive (UPAADAAN) cause and instrumental (NIMITTA) cause. For example, when wind blows over ocean water, waves are produced. The waves in the ocean water, though caused by the wind, are really modifications in water. Here ocean water is the substantive cause and wind is the instrumental cause. Similarly, for the modifications of material karmas, the particles of matter serve as the substantive cause, while the defiled states of a worldly soul function as the instrumental cause. Evidently, from the realistic viewpoint, soul is not the substantive cause for the karmic processes because the material karmas are alien to the soul. Further, karmic matter is not the substantive cause of the abstract karmas, the defiled states of a worldly being.

Soul is distinct from karmic matter:

NAVI PARINAMADI NA GINHADI UPPAJJADI NA PARADAVVAPAJJAAE |

NAANI JAANANTO VI HU POGGALAKAMMAM ANEYAVIHAM || 76 ||

There is a large variety of external karmic matter;
a discerning soul understands this aspect of reality;
from the realistic viewpoint, it neither identifies with,
nor manifests in, nor holds itself responsible for them.

The large variety of karmic matter is alien to the soul. Further, the soul is not the substantive cause of material karmas. A discerning individual, therefore, does not identify the self with it. Further, he/she does not consider karmas to be the manifestations of the nature of the self or hold the self responsible for them.

Soul and emotions of a worldly being:

NAVI PARINAMADI NA GINHADI UPPAJJADI NA PARADAVVAPAJJAAE |

NAANI JAANANTO VI HU SAGAPARINAAMAM ANEYAVIHAM || 77 ||

A worldly being undergoes numerous kinds of transformations
on account of its association with external karmic matter;
in the process of knowing the transformations, a discerning soul
neither identifies with, nor manifests in, nor causes them.

The defiled states (baser emotions) of a worldly soul are alien to the self. A discerning individual, therefore, does not identify the self with them. Further, he/she does not consider baser emotions to be the manifestations of the nature of the self or hold the self responsible for them.

Soul and fruition of karmas:

NAVI PARINAMADI NA GINHADI UPPAJJADI NA PARADAVVAPAJJAAE |

NAANI JAANANTO VI HU POGGALAKAMMAFALAMANATAM || 78 ||

On account of the fruition of the karmic matter,
a variety of pleasant and unpleasant experiences occur;
in the process of experiencing them, a discerning soul
neither identifies with, nor manifests in, nor causes them.

The variety of consequences of karmas are alien to the self. A discerning individual, therefore, does not identify the self with them. Further, he/she does not consider consequences of karmas to be the manifestations of the nature of the self or hold the self responsible for them.

Soul and modifications of karmic matter:

NAVI PARINAMADI NA GINHADI UPPAJJADI NA PARADAVVAPAJJAAE |

POGGALASAVVAM PI TAHA PARINAMADI SAEHIM BHAAVEHIM || 79 ||

In the same manner, the material karmic particles undergo
a multitude of modifications, determined by their own attributes;
from the realistic viewpoint, the changes in material karmas can
neither be identified with, nor manifested in, nor caused by the soul.

A discerning individual realizes that modifications in the external materials, including karmas, occur according to the innate nature of matter. Therefore he/she does not identify the self with them. Further, he/she does not consider modifications of external material to be the manifestations of the nature of the self or hold the self responsible for them.

Role of passions in karmic transformations:

JEEVAPARINAAMAHEDUM KAMMATTAM POGGALA PARINAMANTI |

POGGALAKAMMANIMITTAM TAHEV JEEVO VI PARINAMADI || 80 ||

An aspirant realizes that material particles are transformed
into karmas as conditioned by the passions of a worldly being;
similarly, conditioned by the associated karmic matter,
the worldly being experiences a variety of emotions.

The passions of a worldly soul serve as the instrumental cause of modifications in the material karmic particles. Further, karmic matter serves as an instrumental cause for the defiled states of a worldly being.

Instrumental causes of interactions between soul and karmas:

NAVI KUVVADI KAMMAGUNE JEEVO KAMMAM TAHEV JEEVAGUNE |

ANNONNANIMITTEN DU PARINAAMAM JAAN DONHAM PI || 81 ||

A worldly soul does not produce modifications in karmas,
and karma particles do not produce transformations in soul;
the two function as instrumental causes for changes in each other,
as modifications in one are caused by conditioning of the other.

As stated above, the material karmas are not the substantive cause for the mental states of a living being, and the baser emotions of a worldly being are not the substantive cause for the modifications in karmic matter. They are only the instrumental causes.

Substantive causes of transformations:

AEDEN KAARANEN DU KATTA AADA SAEN BHAAVEN |

POGGALAKAMMAKADAANAM NA DU KATTA SAVVABHAAVAANAM || 82 ||

The soul itself is the substantive cause of its own modifications,
pure and impure, which occur on account of its own attributes,
and karma particles are the substantive cause of their own changes,
of various kinds, which take place according to their innate nature.

The soul is the substantive cause for its pure and impure states, which are governed by its own innate nature. Moreover, karmic matter serves as the instrumental cause of the impure states of a worldly soul. The material particles are the substantive cause of the modifications in karmas, while the impure states of soul serve as their instrumental cause. Thus the modifications of soul and the modifications of matter are conditioned by each other.

Realistic viewpoint:

NICHCHHAYANAYASSA AEVAM AADA APPAANAMEV HI KAREDI |

VEDAYADI PUNO TAM CHEV JAAN ATTA DU ATTAANAM || 83 ||

From the realistic viewpoint, the soul is the agent
that is responsible for its own mental states,
and, it is the self that enjoys the fruits of
its own thoughts and feelings of various kinds.

From the realistic viewpoint, the self goes through a variety of mental states and enjoys their consequences. Thus the self is responsible for its own destiny.

Experiential viewpoint:

VAVAHAARASSA DU AADA POGGALAKAMMAM KAREDI ANEYAVIHAM |

TAM CHEV YA VEDAYADE POGGALAKAMMAM ANEYAVIHAM || 84 ||

However, from the experiential viewpoint,
the self produces various kinds of changes in karma,
and it is the self that enjoys the bitter and sweet
fruits of karmas associated with the worldly being.

From the experiential viewpoint, a worldly soul causes modifications in karmic particles, and enjoys the pleasant and unpleasant consequences of karmas.

A single cause can not produce two disparate effects:

JADI POGGALAKAMMAMINAM KUVVADI TAM CHEV VEDAYADI AADA |

DOKIRIYAAVAADITTAM PASAJADI SO JINAAVAMADAM || 85 ||

The soul itself neither functions as the substantive cause of
the various transformations of the material karma particles,
nor does it function as the enjoyer of the fruits of karma;
the self can not be the substantive cause of both, so say the JINs.

As stated above, from the experiential viewpoint, the self is responsible for the influx, bondage and fruition of karmic matter. However, considering this as the realistic view as well constitutes a hypothesis of dual-action (DOKRIYAAVAAD) that is contrary to the basics of Jainism. The self, a living entity having consciousness, can not be the substantive cause of karmic matter, which is a non-living entity. Each entity, the soul as well as karmic matter, undergoes transformations governed by its own intrinsic qualities.

Soul is not a substantive cause for karmic modifications:

JAMHA DU ATTABHAAVAM POGGALABHAAVAM CHA DOVI KUVVANTI |

TAEN DU MICHCHHAADITTHI DOKIRIYAAVAADINO HONTI || 86 ||

Because soul and matter are two distinct entities,
having totally different attributes, naturally,
the modifications of self and those of material karma
can not occur with the soul operating as a substantive cause.

Considering the modifications of different entities, of soul and karma particles, originating from a single cause is a hypothesis of dual-action. Jainism believes that transformations in one entity can not be governed by another entity. Thus karmic matter and soul transform according to their own intrinsic attributes, respectively.

Abstract (BHAAV) and material (DRAVYA) karma:

MICHCHHATAM PUN DUVIHAM JEEVAMAJEEVAM TAHEV ANNAANAM |

AVIRADI JOGO MOHO KOHAADEEYA IME BHAAVA || 87 ||

There are two kinds of irrationalism, created by karmas:
one pertaining to soul and the other pertaining to non-soul;
ignorance, indulgence, delusion of thought, word and deed,
and passions like anger pertain to both soul and non-soul.

According to the Jain doctrine of karma, the various modifications of material karmas obscure the nature of soul. Consequently, the worldly soul engages in different kinds of impure mental activities. The particles of matter constitute material (DRAVYA) karma, while the impure thoughts and feelings such as indulgence, ignorance, delusion and passions, constitute abstract (BHAAV) karma.

Confluence of two viewpoints:

POGGALAKAMMAM MICHCHHAM JOGO AVIRADI ANNAANAMAJJEEVAM |

UVAOGO ANNAANAM AVIRADI MICHCHHAM CHA JEEVO DU || 88 ||

Irrational and deluded activities of body, speech and mind,
indulgence, and ignorance pertain to non-soul (matter),
because they are of the nature of material karmas;
being of the nature of self, the same pertain to soul as well.

According to Jainism, there are two kinds of irrationalism, abstract irrationalism that pertains to soul, and material irrationalism that pertains to karma. Similarly, there are abstract ignorance, yoga, indulgence and passions, and material ignorance, yoga, indulgence and passions. Indeed, the material karmas that are responsible for the various defiled mental activities are said to represent the material kinds of those activities.

 

Footnotes:

1) English adaptation based on SAMAYASAAR by Acharya Kundkund, English commentary by Dr. A. Chakravarti, published by Bhartiya Jnanapith, Delhi, 1971.

The English translation and commentary by Dr. A. Chakravarti are based on Acharya Amrit Chandra's AATMAKHYAATI (an authoritative commentary on SAMAYASAAR). Back up

2) For a detailed account of realistic and experiential viewpoints, please refer to the article, 'Jain Logic: Processing Information into Knowledge' by Dr. Chandrakant P. Shah, Jain Study Circular, July 1998, pages 9-15. Back up

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A Quotation From Acharya Amrit Chandra's ATMAKHYAATI Commentary on SAMAYASAAR

(Reprinted from the Introduction to SAMAYASAAR by Dr. A. Chakravarti, published by Bhartiya Jnanapith, Delhi, 1971.)

Ignorance (AJNAAN) causes confusion (ADHYAAS) of the intellect. On account of this thirsty animals run towards a mirage to quench their thirst, thinking it is a lake full of water. Again the same confusion caused by ignorance frightens men at dusk at the sight of a rope and make them run away from it thinking it is a snake. Similarly, on account of this confusion caused by ignorance men falsely identify their pure and unruffled nature of the soul with the body and imagine that they are the author of the various psycho-physical activities caused by impure karmas, just as the numerous waves on the surface of an ocean are caused by atmospheric pressure while the ocean itself remains calm and unruffled. But knowledge (JNAAN) produces discrimination between the self and non-self just like the legendary HANSA bird is able to separate water from milk. Unruffled self firm in pure nature is able to understand that it is not the author of the various impure psycho-physical changes caused by an alien agency.

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