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A SOURCE-BOOK IN JAINA PHILOSOPHY
vidual self with other objects can be explained on the basis of personal experiences which are due to punya or papa occasioned by the events and individuals in the environment. The operation of the karma, the rise, the suppression (upaśama) and destruction of the karma (karmakşaya) are all determined by the limits of the individual self or the body due to the activity of the organism through body, mind and speech. The rise of the karma is not possible beyond this. The crux of the problem is that external objects and events are due to their own causes and not due to the rise of the karma to the individual soul..
RISE OF KARMA (UDAYA)
Udaya refers to the rise of the karma. It refers to the span of time of the operation of karma.1 The karmic particles bound to the soul get matured enough to express themselves (nişeka)—and then they express themselves, i. e., the udaya of the karma. The rise of the karma is possible from two ways: 1. when the karma gets matured and fit to express itself it becomes prāptakāla udaya. 2. If it expresses itself prematurely, it is called aprāptakala udaya. When the karma gets bound to the soul, it does not get the potency of getting expressed immediately, it requires a definite time to mature itself and till that time, it is in the potential stage. This is called abadhākāla. During this period, the karma, in its potential form, not yet expressed. Abādhā means the period of potency.
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The period of potentiality of karma (abādhākāla) can be divided into two forms of durations (sthiti): 1. avasthānakāla and (2) anubhāva or nişeka kāla. In the abadhākāla, the karmic effect is not yet expressed. It is in the potential form. It is in the avasthana kāla. But when the abādhākāla is mature enough to express itself, we get the experiences of karma. The abadhākāla and the anubhava kāla have their own specific duration. If we exclude from consideration the concept of the abadhākāla we can say that nişeka and anubhāva are of equal duration. The longer duration of the karma can be due to
1 Bhagavati 6, 3, 236
2 Bhagavati 6, 3, 236-vṛtti.
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