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CONCLUSION AND RECAPITULATION
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karmic matter must be stopped and the accumulated one must be eliminated.
JAINA ACCOUNT OF KARMA
The Jaina thinkers have dealt with the problem of the influx of karma from four viewpoints: according to its nature, duration, intensity, and quantity. The nature and quantity of karmic particles depend on the activities of body, speech, and mind. Their duration and intensity are determined by the nature of our passions.
As regards the nature of karma, it is classified into eight chief species: apprehension-obscuring karma, comprehension-obscuring karma, feeling-producing karma, deluding karma, age-determining karma, physique-making karma, status-determining karma, and power-obscuring karma. They perform their respective functions. The karma that produces pleasure and enjoyment is virtuous and auspicious and the karma that yields pain and suffering is sinful and inauspicious. Regarding the length of duration, the Jaina writers have prescribed the maximum and minimum length of period for each kind. It is purely dogmatic in character. Tne intensity of a particular karma depends on the weakness and strength of our passions. As regards the quantity of karmic particles, the share that falls to each type differs from one another. The age-determining type receives the smallest part and so on. It is also a traditional concept of the Jainas. There is no sound argument for its support. The influx of karmic elements can be checked through the control of the activities of body, speech, and mind. The elimination of the accumulated karmic particles is possible through the practice of austerity-external as well as internal.
The Jaina does not believe in the rigidity of the procedure of karmic fruition. Through the practice of certain means a particular karma can be enjoyed earlier. Its period of realisation can be increased as well as decreased. Besides, the nature, duration, intensity, and quantity of one karma can be transformed into those of another, of course, to a certain extent and with certain limitations.
The doctrine of karma is invariably related to the Jaina account of cognition, affection, and conation. In the present volume it has been our attempt to present a psychological analysis of the doctrine.
