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À SOURCE-BOOK IN JAINA PHILOSOPHY
489
Mahāvira said, "O Gautama ! this is not completely true, because all the jīvas do not experience the karmic experiences exactly the same way according to the nature of the intensity of their kārmic bondage. Some jīvas do experience the kārmic experiences exactly according to the nature and the intensity of the bondage. This I say, eambhūtavedanā. But in som cases there are possibilities of variation of experiences due to the activity of the jiva and due to the transformation of the bondage intensities. This is called "unevambhūta vedanā.1
Sthānānga mentions four types of consequential effects of karma with reference to its kārmic particles (karmavipäka): (1) the kärmic particles may be of śubha karma (auspicious) and the consequential effects may also be śubha (auspicious), (2) the karma may be śubha but its consequential effects (vipāka) may be aśubha, (3) karma may be asubha while the consequential effects inay be śubha and (4) karma may be aśubha and the consequential effects also may be aśubha.2
Naturally a curiosity arises as to the causes of such consequential effects-why is it that the original kārmic particles may be auspicious while the consequential effects may be different ? Jainas have attempted to give a solution to this problem by the processes of t ation, fruition, suppression and destruction of karmic particles. These have been called avasthā (position) and there are eleven avasthās, of the relation between the nature of the karma and the nature of the fruition of karma in varied forms. These states are : 1. bandha
1 Bhagavati 5, 5. 2 (a) Sthānānga 4, 4, 312. (b) In the Anguttaranikāya similar discussion regarding the trans
formation of the auspicious and inauspicious into their effects
is to be found - Anguttaranikāya 4, 232-233. 3 (a) Dravyasangraha țīkā, gāthā 33
(b) Atmamimárnsä Pt. Dalsukha Mālvaņiā, p. 128. (c) Jaina Darśana. (d) Sri Amar Bhārati, varsa I.
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