From Religious Books:
by Dr. Nathmal Tatia
The karmas are related with the soul on account of its passions (KASHAAYA) and vibrations (Yoga, that is, the activity of body, sense-organ of speech, and mind). Passions and vibrations cause durable (SAAMPARAAYIK) influx and bondage of karma. When passions are subdued or eliminated in higher stages of spiritual development (2), transient (EERIYAAPATH) influx and bondage of karma occur (3). The influx and bondage of karma entail some power or potency (VEERYA) on the part of the soul. Yoga is nothing but an imperfect expression of this potency (4). The various states and processes of karma are due to this potency of the soul. The nature of potency is, in turn, determined by the nature of dispositions of the soul. A soul, at any instant of its worldly existence, is an integrated whole of the dispositions, actual and potential. The infinite potency which is inherent in the soul finds only an imperfect and partial expression, which is responsible for accretion of karmic matter on the soul. It is also responsible for the various processes of karmic matter. The infinite potency of the soul is circumscribed by the obstructing (ANTARAAYA) karma. The perfection of potency is realized when the soul becomes free from all activity (yoga) and is no more liable to association with any kind of karmas.
The karmic matter goes through various processes (KARANs) on account of different kinds of processes of potency, also known as KARANs. These have been classified into eight types, namely,
(1) bondage (BANDHAN),
(2) mutation (SANKRAMAN),
(3) augmentation (UDVARTANA or UTKARSHAN),
(4) diminution (APVARTANA or APKARSHAN),
(5) premature operation (UDEERANA),
(6) subsidence (UPASHAMAN),
(7) prevention (NIDHATTI), and
(8) invariance (NIKAACHANA).
One of the most fundamental principles of the doctrine of karma is: every process of potency (KARAN) of the soul synchronizes with the corresponding process (KARAN) in the karma and vice versa. By its potency (VEERYA), a worldly soul attracts karmic matter at every instant, and assimilates it into many types of karmas, which mature into fruition in due course. This is the process of bondage (BANDHAN). Association with the karmic matter delimits the potency of soul, and the limited potency effects the association of soul with karmic matter. Thus the process of karmic bondage goes on. On fruition, the karmic matter is shed by the soul.
The soul perpetually undergoes metamorphosis leading to various processes (KARANs). Through such processes, the soul transforms the karmas being obtained at the moment or those in its possession (5). Mutation (SANKRAMAN) is a process whereby the soul transforms the nature (from one subclass (6) to another, for instance), duration, expanse and intensity of one kind of karmic matter into those of another, which it is binding at the time by means of the manifestation of a particular kind of potency. Allowed and forbidden mutations between subclasses of karmas are described in scriptures. For instance, consider the three subtypes of perception-deluding karma: rational-perception-deluding karma, which is responsible for generating blemishes in rational perception; irrational deluding karma, which causes irrationalism and prevents an individual from accepting the real nature of things; and mixed-perception-deluding karma, which makes a person rational at times and irrational at other times. A person having rational perception (SAMYAK DARSHAN) can transform irrational deluding karma into mixed-perception-deluding karma or into rational-perception-deluding karma. It should be pointed out that transformations of karma require potency of the individual soul, which, in turn, depends on the spiritual level of the soul. For example, an irrational person is not capable of transforming irrational deluding karma into mixed-perception-deluding karma or rational-perception-deluding karma. Further, it should be noted that perception-deluding karma cannot be transformed into conduct-deluding karma and vice versa.
Augmentation (UDVARTANA or UTKARSHAN) is the increase in the duration (STHITI) and intensity of fruition (ANUBHAAG) of the karmas in the possession of a worldly soul. Similarly, diminution (APVARTANA or APKARSHAN) is the decrease in the duration (STHITI) and intensity of fruition (ANUBHAAG) of the karmas in the possession of a worldly soul. Evidently, these are caused by potency of the soul.
A particular batch of karma does not come to fruition as soon 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 operation (UDAYA) in order to produce its result. This phase continues until the end of the fruition. Further ,by utilizing the potency of his/her soul, that is, by modifying his/her thought-activity, an individual can bring about premature operation (UDEERANA) of karmas associated with the soul. Premature operation is invariably accompanied by diminution (APVARTANA or APKARSHAN).
The process of prevention (NIDHATTI) makes karmas incapable of all processes except augmentation and diminution. Under particular dispositions, the soul binds karmas in such a way that it becomes incapable of all transformations including augmentation and diminution. This state is called invariance (NIKAACHANA). A few subclasses of karmas fall into this category without exception.
Finally, subsidence (UPASHAMAN) is a process which holds up the processes of operation, premature operation, prevention and invariance of a particular batch of karmas associated with a soul. The deluding karma plays an important role in the makeup of our worldly existence. It is the subsidence of deluding karma which provides a worldly being with a glimpse of the truth of reality. Thus the soul develops its inherent devotion for truth, which illuminates its spiritual journey. Thus subsidence is a very important process. Another process related to karmas is dissociation (KSHAYA) of karmic matter from the soul. Then there is the process of dissociation-cum-subsidence (KSHAYOPASHAM) of karma wherein some portion of karmic matter is in subsidence, some portion is exhausted by fruition, while some is in operation. Thus dissociation-cum-subsidence is a complex of dissociation (KSHAYA), subsidence (UPASHAMAN) and operation (UDAYA).
It is evident from the above discussion that the Jain theory of karma is extremely rational, quite complex, and highly sophisticated.
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.
- Studies In Jainism: Reader 2, page 126
Footnotes:
1) Adapted and condensed from 'Studies In Jaina Philosophy' by Dr. Nathmal Tatia, P. V. Research Institute, Varanasi, 1951, pages 252-260. I have taken the liberty of substituting some technical terms. - D. C. J. Back up
2) Please see 'Studies In Jainism: Reader 2', published by Jain Study Circle, 1997, page 60, for details. Back up
3) Note that yoga determines the nature (type) and quantity of karma while passions are responsible for the duration and intensity of fruition of karmic bondage. Please see 'Studies In Jainism: Reader 2', published by Jain Study Circle, 1997, page 123. Back up
4) PANCHASAMGRAH defines yoga as SALESHYAM VEERYAM (potency accompanied by LESHYAs, that is, the shades of passion). Please see Jain Study Circular, January 2000, pages 16-21, for a discussion of LESHYAs, the shades of passion. Back up
5) According to this concept, we can modify the nature, expanse, duration and intensity of fruition of karmas. Thus a worldly soul is not totally dependent on its karma. - D. C. J. Back up
6) Please see Jain Study Circular, October 1998, pages 3-8. Back up