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208 :: Structure and Functions of Soul in Jainism
(decreased realization). When a karma is transformed into another type of karma, the state is called samkramaņa or transformation. Regarding such a trasformation of mental elements Mc Dougall thinks: "Two (or more) instincts may be simultaneously excited. If their tendencies are not incompatible, behaviour is then a blend of the two actions characteristic of the two instincts, each being modified by the other. If their tendencies are opposed, we may witness a struggle, with alteration of the movements of opposite kinds, until one gains the upper hand."1 There is not much of doubt about such a change of mental elements in respect of their duration, function and transformation. Dr. Tatia says: “Tranformation is the process whereby the soul transforms the nature, the duration, the intensity and the numerical strength of one kind of karmic matter into those of another which it is binding at the time by means of manifestation of a particular kind of energy. Transformation is mainly the process of change of one kind of karmic energy into another, the change of duration and fruition in the same kind of karmic energy being included in the utkarşana and the apakarsana states."2 The karmas that are in the state of apakarsana must get mature earlier than they are due. This sort of realization of karmas constitutes another state called udirana or immature realization. Endurance or sattă is the state in which a karma exists in a potential form without producing its effect like an instinct whose moment of maturity has not yet come. This state must be distinguished from the state of subsidence of karmas. Devanandi defines subsidence: “As the non-uprising of the karmas in the soul on account of its own power." This state requires an effort on the part of the soul to suppress the effect of the karmas; while the state of endurance is not based upon such a application of the power of the soul. The karmas that are incapable of immature realization and transformation are
1. Ibid., p. 113 2. N.M. Tatia: Studies in Jainism, p. 252 3. Devanandin: Sarvärthasiddhi, p. 82
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