Study of Jainism

SR No.: 001748
Original Sutra Author: N/A
Author: T G Kalghatgi
Publisher: Prakrit Bharti Academy
Publication Year: 1988
Total Pages: 252
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 13 MB

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Study of Jainism
(udaya), Suppression (upasama), annihilation (kşaya), suppression and annihilation (kşayāpasama) and psychological effect (Parinama) the soul has five conditions of thought and existence. 31 In the usual course of things, Karma takes effect and produces results; the soul is said to be in auda yika state. Karnia may be prevented from its operation for sometime. In this state it is still present, like fire covered by ashes. The soul is in the aupaśamika state. When karma is annihilated, it is in a ksayika state. The fourth state is the mixed state. The last, unconditioned state leads to mokşa.
c) Karmic matter undergoes various processes due to the different types of activity. The Pascasargraha describes eight processes of expression of energy (Karma) in its limited form. The influx of Karma ( Aśrava) into the soul and the consequent bondage involve certain process like i) transformation (saṁkramana) of one type of Karma into that of another ii) endurance of Karma for a certain time (satra), iii) endurance without producing the effect (abadha) and iv) coming inio effect (udaya). Transformation is a process by which the soul transforms the nature, duration, intensity and extensity of Karma into those of another, just as electrical energy is transformed into heat or light energy,22 This transformation is generally restricted to the change of one sub-type of karma to another sub-type of the same kind. For instance, in the Védanya-Karma, soul can transform the Karma producing pain (asdta-vēdaniya) into that producing pleasure (sata-vēdaniya). In the Jñanavaraniya Kurma it can transform cakşu-jñana. A person having right intuition (samyag-darsana) can either transform the karma leading to perversity (mithyatva) to that leading to partially right and wrong intuition (samyag-mithyatva).28 But we are told any Karma cannot be transformed into any other One cannot transform Karma obscuring intuitive experience (darśana möha) with the Karma obstructive conduct (caritra-möha) into that of ayu-Karma (determining life duration).
Transformation of Karma may also effect increase (udirana), decrease (apavartana), duration (sthiti), and intensity of the function (anubhaga) of Karma.34 The Jainas have worked out a