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by the soul itself. No other soul can bail out the responsible soul by agreeing to bear or share the fruits of its Karma. In short, Karma bondage and Karma results are not transferable.
True to its analytical tradition, Jainism has divided Karma into a number of groups in order to bring out their important features to enable a clearer understanding of this difficult but important subject. Accordingly, Karma are divided into the following significant groups:
• Dravya Karma and Bhäva Karma
Shubha Karma and Ashubha Karma
Iryäpathic Karma and Sämparäyika Karma
Ghäti Karma and Aghäti Karma.
Though some of them have been discussed, they are highlighted below for the sake of comprehensiveness.
Dravya Karma and Bhava Karma (Material Karma and Thought Karma)
The Karma Pudgal attached to the soul are the Dravya Karma, Yoga and the four passions (which lead to bondage) are the Bhäva Karma. The Dravya Karma being part of matter are materials in character while Bhäva Karma being activities or passions are characteristics of a defiled soul. The former are called cover (Ävaran) of the soul like cloud covering the sun and the latter are defects (Dosha) of the soul as it is associated with Karma. The Dravya and Bhäva Karma are mutually related as each other's cause and effect. The Bhäva Karma (Yoga and passions) starts the vibrations and that attract Dravya Karma (Karma particles) and bind them to the soul, fruits of Dravya karma again cause vibration in the soul leading to further Yoga and Kashaya or further Bhäva Karma. This chain reaction continues as a vicious circle till broken by positive and deliberate efforts called Samvar (Stoppage) and Nirjarä (Separation). Shubha (Happy or Good) and Ashubha (Unhappy or Bad) Karma
Strictly speaking, from the spiritual point of view all Karma Bondage is Ashubha, as it fetters the powers of the soul. However, from the worldly point of view, fruition of some Karma gives happiness and contentment in the embodied life while others lead to unhappiness and discontent. The former are the result of Shubha Yoga and the later of Ashubha Yoga as discussed in the beginning of this chapter. These are loosely called Shubha and Ashubha Karma and are also described as Punya and Päp. As all the Karma bondage must involve passion (Kashäya) even Shubha Karma (Punya) also imply Räga attachment) or Kashaya of some type or other. However, such attachment may be of noble type, which is called Prashasta Räga (praise worthy). Further the control over the passions or making them dormant (Upasham) may also result in Happy or auspicious Karma Bondage or Punya. The reason for terming such Karma as Shubha or Punya is that they provide further opportunity for emancipation of the soul from Karma through prevention (Samvar) and separation (Nirjarä).
Iryǎpathic (Shuddha or Pure) and Sämparäyika (Ashuddha or Impure) Karma
Iryäpathic Karma is a third group of Karma, which does not strictly bind the soul, as passions (the binding agents) do not accompany them. They do not contaminate the soul. These may be termed as pure Karma or Shuddha Karma or Akarma (as mentioned in Gita). However both Shubha and Ashubha Karma fall in the Sämparäyika or impure group of Karma, as they are the result of activity colored with passions (Kashaya) and they bind the soul.
The pilgrim on the path of spiritual progress has to try to adjure the Ashubha (Päp) Karma completely and direct his efforts towards Shubha (Punya) Karma, which even though useful on the path of Moksha, is not his ultimate destination. He should always aim at Shuddha (pure) Karma to avoid further bondage of the soul, which can lead to Moksha or liberation.
Ghäti Karma and Aghäti Karma
It is discussed in the Bandha chapter.
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