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Jaina View of Life
The influx of Karma (asrava) into the soul and the consequent bondage involve certain processes like i) transformation (samkramaņa) of one type of Karma into that of another, ii) endurance of Karma for a certain time (satta), iii) endurance without producing the effect (abādha) and iv) coming into effect (udoya). Transformation is a process by which the soul transforms the nature, duration, intensity and extensity of Karma into those of another.26 This transformation is generally restricted to the change of one sub-type of Karma to another sub-type of the same kind. For instance, in the Vedaniya Karma, soul can transform the Karma producing pain (asātā vedaniya) into that producing pleasure (sātā vedaniya). In the Jõānāvaraniya Karma it can transform cakşu - darsana into acakşu-darsana. A person having right intuition (samyagdarsana) can either transform the karma leading to perversity (mithyātva) to that leading to partially :right and wrong intuition (samyagmithyātva).26 Bu twe are told any Karma cannot be transformed into any other. One cannot transform Karma obscuring intuitive experience (darśana moha) with the Karma obstructing conduct (cāritra-moha) into that of any Karma (determining life duration). This explanation is scientifically plausible and logically acceptable. We find that electrical energy can be transformed into heat or light energy. Transformation of one Karma into another requires energy and this energy is determined by the degree of the purity of the soul. A person having perversity of attitude (mithyā tva) cannot convert, cannot change the mithyātva-karman into the mixed or samyaktva, because the person with wrong belief is not pure and not capable of such transformation. Conversely, a person with right belief (samyaktva, cannot easily transform the Karma to any of the pure forms.
25. Karma Prakrti: Bandhanakarana. -Sankram yante nyokarmarūpa
taya vyavasthitaḥ praksti-sthity. -anubhäga-prades a anyakarma.
rüpatayā vyavasthäpyanie yena tal samkramaram. 26. lbid.
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