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Jaina Perspectivein Philosophy and Religion
four greed, pride, deceit, anger).
Discussing the nature of Karma, the Jainas point out eight fundamental types1 each divided into a number of subtypes. Of the eight, four are Obscurative (comprehensionobscuring, apprehension-obscuring, deluding power-obscuring) and the remaining are non-obscurative (age, physique, status and feeling determining Karmas ). Each type of Karma is determined by the nature of Karmic atoms. The detailed study of the various types and subtypes of these Karmas only reveal that the Jainas have a deep faith in the universal chain of causation, leaving no room for chance. Chance is nothing but law unknown. So we find that even our names and forms are determined by our past Karmas.
The number of the Karmic matter depends upon the activity of the soul. The maximum and minimum activities fall respectively to the feeling producing and age-determining Karmas according to the Jainas. The whole universe is full of Karmic matter having a constant influx into the soul.
Then the Jainas have a calculus of their own for measuring the duration of each Karma. The maximum and minimum length of duration of the four obstructive karmas is 30 kotakoți-sägaropams, 10 koṭākoţi =crore multiplied by crore palyopamsa Sagaropama ), i, e., a measure.
Lastly, the intensity of the Karma depends upon the strength and weakness of our passions. The more sinful or virtuous a man is, the duration of his sinful or virtuous Karma is longer and the position thereof is stronger.
The conception of soul and Karma is thus the basis of higher psychology in Jainism. The soul is innately pure and inherently perfect but because of Karmic veils, there is obscuration and hence imperfection.
(b) Cognition: Sensory and Extra Sensory
Therefore, if the soul is free from the Karmic influences, it is ominscient and in this state the soul becomes liberated.
1. Devendra Suri: Ibid.
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