$JES 401 Jain Philosophy and Practice 2 Level 4 Book

SR No.: 000161
Original Sutra Author: N/A
Author: JAINA Education Committee
Publisher: JAINA Education Committee
Publication Year: 2013
Total Pages: 268
Language: English
Classification: Book_English, Jaina_Education, 0_Jaina_education, & JAINA Books
File Size: 3 MB

Page 191

• Nikächit (Tightest): In this case Karma are so tightly attached to the soul that they cannot be shed
off by any effort except by bearing the results. Modification of Karma Before concluding the discussion of four types of Karma bondage, it may be mentioned that it is difficult to divide the causes as well as the four types of bondage resulting from them into watertight compartments. Just as the causes like false faith (Mithyätva), negligence (Pramäda), indiscipline (Avirati), passion (Kashaya) and Yoga (activities of body, mind and speech) are generally present at all times in varying degrees in the different activities of beings. Similarly, the karma bondage as a result involves all the four types and their species of bondage in varying degrees, which can be exactly gauged only by the perfect beings. The divisions and subdivisions of the types of bondage and their causes are only broad indications for guidance only. Again, there is nothing sacrosanct or permanent about the karma bondage that must ultimately end in separation (Nirjarä) of the Karma from the soul which leads to liberation (Moksha), except in the case of some beings called Abhavya souls. Between the stages of Bondage (Bandha) and separation (Nirjarä) of Karma with the soul, there are various stages that are described below shows the changes and developments that can occur in the bondage of Karma by our efforts. The importance of this discussion lies in the fact that it highlights the supremacy of the soul over Karma or effort (Purushärtha) over destiny. The process of penance and selfrestraint does allow us to undo or reduce some of the Karma in their dormant state by the process of intensification, premature operation and dilution. It shows that by such effort the destined results of Karma bondage can be altered or modified to a certain extent. They are:
Type of Modification Uday Sattä Udvartanä Apavartanä Udiranä Sankraman Upasham Nidhatta Nikachana
Meaning Manifestation Dormancy Intensification Dilution Premature operation Interchange Suppression Flexibility Inflexibility
Manifestation (Uday) Uday is the bearing of fruits by the activation of Karma due to all other conditions also being ripe. It is during the manifestation that the karma has its good or bad effects on the beings and then leaves the soul. It may be involuntary or by deliberate effort when it is called Udiranä (Premature operation) discussed below. Manifestation of Karma may bring pleasure or pain, but one should observe complete equanimity (Samatä). This will make the Karma shed its association with the soul without further acquisition of Karma. If one loses his equanimity and indulges in further passions during the manifestations of the karma, this will lead to consequent bondage ad infinitum. Dormancy (Satta) Sattä means existence of Karma bondage with the soul before coming into fruition or operation. It is the idle state of Karma bodies.
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