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A SOURCB-BOOK IN JAINA PHILOSOPHY
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• 1. Nikācita, in which the maturation of the kārmic process will take its determined course.
2. Anikācita, in which the maturation of the kārmic process may take different terms and may fructify in different ways. The same can be put in the different forms
(a) Nirupakrama where the process of the operation of karma takes its determined course and there would be no resistance from the individual moral activities.
(b) Sopakrama, in which the individual effort may deviate the kārmic process.
The jiva is subject to the kārmic activity in the process of nikacita process of the rise of the karma. As long as the liva does not make effort to thwart or to deviate the fruition of the kārmic activity, jīva will be in the hands of karma. But if the kārmic process has to be channelised either in the direction of suppression or the destruction of the karmic process the jīva his to make consistent moral effort and observe tapasyā (ascetic practice).
In the Pātañjala Yogabhāsya, it has been suggested that the vedanīya karma born out of adrşta has three different forms of expression. One of them is that some karmas can be exhausted without fruition by the mɔral practices like prāvascita (confession). In the Jaina terminology it is called pradesodaya.
UDİ RAŅA Gautama asked Mahāvīra : 'Bhagavan ! does the jīva in crease the intensity of karma when it has risen or does the jīva increase the intensity of karma when it has not risen ? Does the karma increase the intensity when the karma has risen and expressed itself in the form of kārmic particles ?
Mahāvira replied, 1. The intensity of karma is not increased when the karma has not already risen or expressed itself. It does not increase the intensity when it has not risen. Only when the rise of the karma is possible because of the capacity of the rise of the karma although at the moment it is not expressed itself, in such cases the jīva
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Pātañjalayoga 2, 13 bhāşya.
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