Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

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subtle. It cannot be perceived or discerned by any of our senses. It cannot be seen even with the most sensitive microscope, with the maximum magnifying capacity. It baffles all analysis at the hands of a chemist or physicist who can neither identify nor analyze it. It is millions of times finer and subtle than the waves of sound, light or electricity conceived by modern science. Yet the matter is ever surrounding us on all sides and permeating the entire space and atmosphere
How does the influx or accession of the karma take place with the soul? The vibration of the soul is called yoga or activity. The activity may be due to the body, speech or thought. The vibrations in the soul occur as a result of the bodily activity or the activity of the organ of speech or consequent on the activity of the mind. Just as water flows into the lake by means of streams, so also the karmic matter flows into the soul through the channel or medium of activity. Though the soul is pure and perfect, it is the flowing in of the karmic particles that obscures its innate qualities in the manner in which the light of the sun is obscured by thick clouds or blinding dust. One may as well ask how an immaterial being like the soul can be obscured by material particles. Common experience tells us that many of the inner qualities of a human being like decency, self restraint and coherent speech become obscured and perverted by consumption of intoxicating drugs or drinks.
Karma may result in or cause the inflow of punya (merit) or papa (demerit or sin) according as the activity is virtuous (subha) or wicked (asubha). The intention underlying an activity and its consequences are both taken into account. Karmas differ from another point of view also. They may differ in their nature (prakriti) or manner of effect they have on the soul, they may differ in the duration after which they show their effect (sthiti), there may be difference in the intensity of their effect (anubhaga or rasa) on fruition or in their quantity (pradesa). These aspects of karma depend upon the nature of the activity, depending upon the circumstances and the cause actuating such activity. The nature of the influx differs according as the activity is feeble or intense; it will also depend upon the intentional or unintentional nature of the activity. Circumstances, both external and internal may combine to make the feeling or activity very acute or feeble. Sometimes acts are done with intention or carelessly. Supposing a person kills another as an act of revenge or intentionally, the act is done knowingly and the gravity of the passion so aroused is strong. If, on the other hand, a person treads on an ant and kills it unknowingly, there is no intention to kill. The influx of karma also differ according as the person is or is not actuated by kashayas or passions like, anger, pride, deceitfulness and greed. Causing injury, stealing etc., are bodily activities which are evil. Similarly harsh speech, lying etc. are evil activities of speech. Envy, hatred, jealousy are evil activities of the mind. That which purifies the soul or brings happiness is merit. Sin produces misery, pain, or uneasiness.
Eight Kinds of Karmas
Karmas which obscure the four great attributes of the soul, viz., infinite perception, infinite knowledge, infinite power and infinite bliss, and thereby hinder it from realizing them,
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