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OUTLINES OF JAIXA PHILOSOPHY
INTENSITY
The intensity of the effect of karma depends upon the weakness or strength of the passions ( kasāyas ). In accordance with the four degrees of the passions, four degrees of the strength of karma have been recognised by Jainism. The more sinful a person is, the duration of his bad karma is longer. The stronger the effect of his badness, the weaker that of his good species. With an increased purity the duration of the bound karma and the intensity of the bad species decrease, while the intensity of the good species grows. With the bad species, the fourth degree of the intensity is produced by the most violent passions, i.e., anantānubandhi kasayas. The third degree is caused by the apratyakhyānāvarana kaşāvas, the second by the pratyākhyānāvarana kasāyas, and the first by the sañjvalnna kaṣāyas. With regard to the good species, the sanjvalanas produce the fourth, the pratyākhyānāvaraņas the third, the apratvākhyānāvaraņas the second degree. The intensity of the first degree does not exist with the good species. QUANTITY
The soul assimilates only that karmic matter which is within its own pradeśas, and not that lying outside, just as fire seizes only that inflammable material which is lying within its reach. The matter assimilated by the soul is divided into the eight species of karma. The shares which fall to the eight chief species differ from one another. The age-determining species (hyus) receives the smallest part, a greater portion goes to the persor ality-determining (rāman) and status-determining (gotra) species which both obtain equal portions. More than that goes to the knowledge-obscuring (iñānāvarana), intuition-obscuring (darśanāšarana), and power-hindering (antarāya) species, each of which gets an equal portion. Still a larger part than these falls to the belief and conduct-obscuring species ( mohanīva ) and the greatest of all goes to the feeling-producing species (vedaniya). These shares are further divided among the sub-species.? CAUSES OF BONDAGE
The theory of causation explains each and every event of life in the strict form of cause and effect. No effect can be produced
1 Doctrine of Karman in Jain Philosophy, p. 24. 2 ibid., p. 26
