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Karma-Its Operation and an Appraisal
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This transformation is generally restricted to the change of one sub-type of Karma to another sub-type of the same kind as we mentioned earlier. For instance, in the Vedaniya Karma, soul can transform the Karma producing pain (asāta vedanīya) into that producing pleasure (sātāvedaniya). In the Jñānāvaraṇīya Karma it can transform cakşu-darśana into acakşu-darśana. A person having right intuition (samyag darśana) can either transform the Karma leading to perversity (mithyātva) to that leading to partially right and wrong intuition (samyagmithyātva) 10 But we are told any Karma cannot be transformed into any other. One cannot transform Karma obscuring intuitive experience (darśana moha) with the Karma obstructing conduct (căritra-moha) into that of any Karına (determining life duration).
The 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 (mythyātva) cannot convert, cannot change the mithyatvakarma into the mixed or samyaktva, because the person with wrong belief is not pure and not capable of such transformation.
Transformation of Karma may also effect increase (udvartana), decrease (apayartana), duration (sthiti) and intensity of the function (anubhāga) of Karma.l1 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. Karm is made to realize its effect prematurely. Through gradual destruction of Karma, the soul reaches the state of perfection wherein all the Karmas are removed 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).
II. The influx of Karma affects the soul in various forms and produces certain types 'aura' or colouration about it. This colouration is the Leśyā. But this colouration does not affect the soul in its pure nature. The colour of the reflection does not belong to the soul. When the soul becomes free from karmic matter and reaches the Siddhahood, it becomes free from this foreign element of colouration.
10. Ibid. 11. Karmaprakyti : Bandhanakarana.
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