Jain Digest 2007 11 2

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 29

thinking and moral behavior. Apart from Buddhism, Jainism may be the only religion that does not invoke the fear of God as a reason for moral behavior.
How the karmas bear results
Karma as action and reaction: if we sow goodness, we will reap goodness.
The consequences of karma are inevitable. The consequences may take some time to take effect but the karma is never fruitless. To explain this, a Jain monk, Ratnaprabhacharya once said, "The prosperity of a vicious man and misery of a virtuous man are respectively but the effects of good deeds and bad deeds done previously. The vice and virtue will have their effects in their next lives. In this way the law of causality is not infringed here."
The latent karma becomes active and bears fruit when the supportive conditions arise. A great part of attracted karma bears its consequences with minor fleeting effects, as generally most of our activities are influenced by mild negative emotions. However, those actions that are influenced by intense negative emotions cause an equally strong karmic attachment which usually does not bear fruit immediately. It takes on an inactive state and waits for the supportive conditions as to time, place, and environment to arise for it to manifest and produce effects. If the supportive conditions do not arise, the respective karmas will manifest at the end of maximum period for which it can remain bound to the soul. There are certain laws of precedent among the karmas according to which the fruition of some of the karmas may be deferred but not absolutely barred.
Modifications of karma
While Jainas hold the karmic concequences as inevitable, Jain texts also hold that it is possible to transform and modify the effects of the karmas. The following are the states and transformation of karmas as described in Pancha Sangrah by 9th Century Jain Acharya Chandrsi Mahattar:
1. Udaya - operation of karmas, or the state of fruition of karmas and the state where the karmic effects are felt.
2. Udirana - premature operation, such as when certain karmas become operative before their predetermined time. When a certain karma is already operative, similar type of karma can be made operative.
3. Utkarshan - augmentation, or subsequent increase in duration and intensity of the karmas due to additional negative emotions and feelings.
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4. Apkarshan - diminution, or subsequent decrease in duration and intensity of the karmas due to positive emotions and feelings.
5. Sankraman - mutation, or conversion of one subtype of karmas into another sub-type. Mutation does not occur between types. For example, pap (bad karma) can be converted into punya (good karma), both being of same sub-type.
6. Upashaman - state of subsidence. During this state the operation of karma does not occur. The karma becomes operative only when the duration of subsidence ceases.
7. Nidhatti - prevention, or state where premature operation and mutation is not possible but augmentation and diminution is possible.
8. Nikaachana - invariance. For some sub-types, no transformation or modifications are possible, the consequences are the same as were established at the time of bonding.
It is evident that according to Jain karma theory, our thoughts and feelings are quite important, not only at the time of binding the karmas, but also for its operation and modifications.
Release from karmas
The shedding or Nirjara of karmic dust or karmas is possible by austerities, detachment, repentance and following in the footsteps of Arihants and Siddhas.
Once attached to the karmic field, the karmas drop off only after they bear the necessary fruits or results for the soul (Udaya). It is possible to stop the influx of karmas (samvara) as well as shed the karmas (nirjara) by maintaining equanimity and detachment and by practicing penance and repentance for various deeds. This leads to liberation and this is the basis of Jain philosophy. According to Jainism, the influx, bondage, stoppage, and shedding of karmas and salvation are solely functions of the soul. Unlike in Hinduism, God has no role to play in Jainism as a dispenser of karmas.
According to Jainism, karmic consequences are unerringly certain and inescapable. No divine grace can save a person from experiencing its consequences. Only practice of complete equanimity and detachment and practice of austerities can modify or alleviate the consequences of the karmas. In some cases there is no option but to accept the karmas with equanimity. Some Jain stories show how even Mahavir had to bear the brunt of his previous karmas before attaining enlightenment.
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