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THE DOCTRINE OF KARMA
they may differ in the duration of their effect (sthiti); there may be difference in the intensity of their effect (anubhaga or rasa) or in their quantity (pradeśa). These 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 differs according as the person is or is not actuated by kasayas or passions like, anger, pride, deceitfulness and greed. Apart from the five senses and four passions, there are five kinds of vowlessness: killing, uttering falsehood, stealing, unchastity and attachment. These cause the activities of the body, speech and mind and are therefore the channels of influx of Karmas which lead to the cycle of births and deaths.
Eight Kinds of Karmas
It is thus clear that apart from the fact that the soul is bound with Karmic matter from eternity, it becomes involved every moment into the influx of fresh Karmic matter. In this mundane existence, each of the infinite number of souls in the universe is a distinct entity subject to its own Karmas according to its own activities and spiritual progress. So the old Karmas become auxiliary causes for modifications of the soul's vibrations and passions. Even though the soul is pure, it becomes affected with the molecules of material Karmas due to various kinds of activities as noticed above and become causes of wrong belief, ignorance, passionate conduct etc. Just as the soul produces its thoughtactivities owing to the material Karmas, it also experiences the fruits of those activities due to material molecules of the Karmas. That is how the various kinds of material obstructive Karmas obscure
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