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Jain Education International
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are concerned with the first four states. The soul is closely united with karmic material particles in its mundane state. When the karmic particles subside, the soul is regarded as having the state of subsidence (u pasama). But these karmic particles do not remain subsided for ever. They rise after some time and soil the soul. When karmic particles are absolutely dissociated from the soul, then it is said to have the state of absolute dissolution (kṣaya). Here I would like to draw the kind attention of the scholars to the terms 'kaivalya', 'kevala' employed to denote this state. When karmic particles start to operate and yied their fruit, the soul is said to have the state of realisation of karmic fruits (udaya). There is a fourth state as well. It is a complex of the three states: subsidence, dissociation and realisation. This doctrine of five states of soul clearly shows that in the mundane state the soul is regarded as somewhat identical with material karmas.
One who desires to get rid of the karmic particles first stops their influx. This is called the process of samvara. But how can one stop the influx? For that he should gain control over his senses and the mind, acquire knowledge and practise concentration. Then the karmic matter already in combination with the soul must be removed. This is called the process of nirjara. By the fire of penance internal and external - one can completely dissociate the karmic matter intermingled with the soul. And this possibility shows that fatalism is a false belief, or is a superstition. In short, to be completely free from karmic matter one should completely become free from passions. And vows, penances, etc. should be practised in so far as they help us in lessening or destroying passions. Otherwise, they are useless and sometimes lead us astray.
As we have already remarked Jaina theory of karma gives ample scope to the freedom of will. Karmas simply determine the external conditions in which a living being will be put, that is, karmas determine the environment of a living being. But they do not determine as to in what way a living being will react in a particular condition, situation or environment. Jaina theory of karma maintains that a living being is completely free to react in the way it chooses. If it disinterestedly enjoys the fruits of its previous deeds it will not bind new karmas but if while enjoying good or bad fruits it gets intoxicated or becomes miserable it binds new karmas. This is the crux of the karma doctrine. This clearly shows that karma doctrine is not antagonistic to the freedom of will. But this karma doctrine which gives full scope to the freedom of will loses all its moral force if its upholder maintains that there is a possibility of a person knowing all things with all their states past, present and future. Doctrine of omniscience is quite antagonistic to the freedom of will. Even the Jaina belief in the two types of soul viz. bhauja and abhavya has a strong predeterministic tendency.
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