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The Doctrine of Karma in Jaina Philosophy
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Transformation of Karma may also affect increase (udvartana), decrease (apavartana), duration (sthiti) and intensity of the function (anubhaga) of Karma.? The Jainas have worked out a scientific and detailed analysis of these processes with a view to explaining the process of the operation of Karma.
Karma may be made to express its effect prematurely. By this process the souls attract back the Karmic particles which are to fructify later. Karma is made to realize its effect prematurely. Through gradual subsidence and destruction of Karma, the soul reaches the state of perfection wherein all the Karmas are removed and no additional Karma accumulates. The inherent energy of the soul gets perfect expression. It is possible that one who is free from energy-obstructing Karma may still continue to act in this world. The enlighted one is perfect. He may continue to work for the welfare of all creatures. But his is a purely detached activity and therefore free from any contamination leading to the colouration of the soul (leśyā).
III. The analysis of Karma and the involvement of Jiva in the wheel of Saṁsāra due to the impact of Karma on it raises a more fundamental question as to how the soul which is immaterial and simple is affected by the material Karma. Some seem to think that such a contact between contradictory entities is logically difficult to accept. But souls are imperfect because the particles of Karma which are foreign to the nature of the soul enter into the soul and cause great changes in it. The Karmic matter produces in the soul certain conditions even as a medical pill given to an individual produces manifold physical and psychic effects. In the state of bondage the soul is infected with a kind of susceptibility to come into contact with matter.
27. Karmapraksti : Bandhunakarana :- Cf. Sankramanam, tadbheday
evodvartanäpavartane, te ca karmanāṁ sthityanubhāgās raye. 28. Karmagrantha : II, 68 b., Tattvärthasútra, VIII. 25.
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