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Jaina Eschatology :: 207
are those that lie accumulated with the soul. These divisions correspond to the operative and enduring states of the karmas in Jaina philosophy. As regards the āgāmī karma Sriniwas Iyengar observes: “Every present act, every present thought, every present desire becomes stored in his subtle body as āgāmin (augmentative).” So the āgāmi karmas may be taken to correspond to the bandha state. The elements in the mental structure are also distinguished in the same way. Every complex or disposition has a moment of assimilation; and before it begins to function it remains there as an element in the unconscious. It then rises to the operative state and after effecting its function it passes away. The karma phenomenology of the Jaina also mentions that after the operative state of karmas they become detached from the soul. Kundakunda observes: "Just as a fruit, when ripe, falls from the tree and cannot remain attached to it; in the same way the karmas do not attain the state of operation, when they are once shed off."2 This fact may again be compared with the psychological conception of the death of an instinct. Mc Dougall says: “In some few cases it appears that an instinct, if it is not excited are brought into play soon after the date at which it normally matures, fades away or at least becomes incapable of being excited.”3 In the same way not only an instinct but every element in the mental structure must come to an end. The karmas also have a definite duration after which they fall off from the soul.
Besides the above three a few more states of the karmas may also be distinguished. Nemicandra mentions ten states of the karmas out of which three have already been discussed. The accumulated karmas may be affected in respect of their duration, fruition and transformation. In respect of duration or fruition or both if an increase is effected the karmas are said to be in the state of utkarşaņa (increased realization); and a state of decrease is similarly termed as apakarsana
1. Sri Niwas: Outlines of Indian Philosophy, p. 62 2. Kundakunda: Samayaprābhrta, verse 192 3. Mc Dougall: An Outline of Psychology, p. 111
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