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For instance, an act of destroying books, despising the learned, etc. causes the influx of karmic particles which obstruct the faculty of knowledge. The quantity of karmic particles acquired by a soul depends on the intensity of its activity. The more intease the activity of soul the greater is the influx of karmic matter. The duration of karmas and the intensity of their fruits depend upon passions. The stronger the passions, the longer is the duration of karmas and greater is the intensity of their fruits. From this it naturally follows that Jainism puts stress not so much on the renunciation of activity as on the renunciation of passions. In fact, this point of Jaina karma theory comes very near to the Gitā doctrine of anāsukta karma (disinter. ested activity).
I bere are ten main states of karmas. (1) 'Binding' (bandha) is the state in which karmic material particles are assimilated by a worldly soul. (2) Endurance' (satta) is the state in which karmic matter exists without producing its proper cffect. (3) 'Realisation' or 'rise' (udaya) is the state in which karmic particles start operating and yield their proper fruits. (4) Premature realisation' (udiraņā) is the state in which karmic particles are subjected to a special process by which they are made to yield their fruits before their destined time. This gives scope to the freedom of will and lessens the rigidity of karma doctrine. (5) 'State of transformation' (sankramana) is that state in which karmic particles are subjected to the process by which the nature, duration, intensity and quantity of one kind of karmic particles are transformed into those of another. This transformation can take place only between the subtypes of the main types. Of course, there are some exceptions to this, but we are not concerned here with details. This state of karmas points out as to in what ways a living being is free. (6-7) The length of duration as well as intensity of fruition is definite. Despite tbis fixation a person can increase or decrease the length of karmic duration and intensity of karmic fruition by a special process. The karmic particles subjected to this process are called in the state of their 'increased realisation' (udvartana) or decreased realisation' (apavartana). This too shows that in the Jaina doctrine of karma there is an ample scope for the freedom of will. (8) 'Subsidence' (u pasamana) is the state in which rise (udaya), premature rise (udirana), etc. of karmas are suspended by a special effort. Here also freedom of will is recognised. (9) Nidhalti is the state in which there is no possibility of introducing any change whatsoever except udvarlanā and apavartana. (10) Nikācana is the state in which even udvurtana and apavartana are impossible.
The Jaina theoreticians recognise five states of a soul, viz, aupaśamika, kṣāyika, kşāyo pašamika, audayika and parināmika. The first four are dependent on karmic particles whereas the last one is natural to soul. Here we
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