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AN INTERPRETATION OF JAIN ETHICS
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Power, is a characteristic feature of human nature. But, according to Jainism, it is not an original characteristic of the soul, because the human soul, and every soul whatsoever, is, by its very disposition, omniscient, gifted with perfect perception, happiness, and unlimited power. These four qualities, however, cannot manifest themselves, because they are covered by matter, interlaced and amalgamated with the soul since eternal times; just as the light of a lamp cannot spread, if the lamp is covered by opaque objects.
The matter interlaced with the soul is called Karma. It is bad Karma, or Papa, if it has been heaped up by evil acting, and, as such, produces pain. It is good Karma, or Punya, if produced by good acting, and produces happiness : but only imperfect, vanishing happiness. The Karmas destine the whole chain of existences of an individual. They are divided into two main classes, viz. Ghati-Karmas, or Destructive Karmas, and Aghali-Karmas, or Non-destructive Karmas. The Ghati-Karmas are four in number (viz. Jnanavaraniya-, Darsanavaraniya-, Mohaniya-, and Antaraya-Karmas), and prevent each one of the Four Original Qualities of the soul from displaying itself. The Aghati-Karmas, which are likewise four (viz. Vedaniya-, Ayushya-, Nama-, and GotraKarmas), predestine the soul's sufferings and pleasures, the duration of its existences, the quality and shape of the body in which it incarnates, (whether as a god, or as a man, or as an animal, whether beautiful, or ugly, short or tall ete.), and its rank and position.
With all the sub-classes, there are 158 (or 148 resp.) kinds of Karmas, on which the fate of the individual depends, like that of a slave on his master's caprices, only with the particularity, that the master of the soul is a self-elected one, drawn near by the actions, committed in its various existences. At the due points of time, the respective Karmas exercise their power, and in the measure in which they do so, they are being automatically reduced: a process which is called Akama Nirjara, i.e. Spontaneous Consumption. On the other hand, by
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
