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KARMA
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something foreign which veils their natural faculties. This foreign element is known as karma. Jainism does not mean by karma 'work or deed'. According to the Jaina conception, karma is an aggregate of material particles which are very fine and are imperceptible to the senses. It enters into the soul and produces changes in it. It is a form of matter which produces certain conditions in the mundane souls that are suffering from the shackles of birth and death from beginningless time.
The entire cosmos is full of that kind of fine matter which can become karma. Through the actions of body, mind and speech, karmic matter gets into the soul and is tied to it according to the modifications of consciousness consisting of kaşāyas, i.e., anger, pride, deceit and greed. Thus, first of all there is influx of karmic particles and then there occur certain activities of mind which are responsible for the actual bondage. In the state of bondage, soul and karma are more intimate than milk and water. The bondage is of four kinds: according to its nature, duration, intensity and quantity. The activities of thought, speech and body are responsible for the nature and quantity. The duration and intensity result from attachment and aversion. Karma may remain latent in the soul for certain period without emerging into appearance. When the moment for its enjoyment arrives, it becomes apparent and releases itself.
As has already been mentioned, the soul has been eternally infected by matter, i.e., its association with karma has no beginning. Moreover, it is gathering new matter every moment. The liberation of soul from matter is possible by certain means. The soul must stop the influx of new karmas and eliminate the acquired ones. Through this twofold method, it can attain the ultimate goal, i.e., emancipation. All obstacles which impede the manifestation of its true nature are then automatically overcome, because it is released from the foreign domination of karma. This being the situation, when liberation
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