Studies in Jainism

Author(s): Ramkrishna Mission Institute of Culture Culcutta
Publisher: Ramkrishna Mission Institute of Culture Culcutta

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JAINISM ITS HISTORY, PRINCIPLES
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the soul in eight different ways, according to the nature of the forces developed in it when the inflow of karma takes place. These are called the eight karmas. The first two kinds obstruct knowledge and insight (jñānāvaraṇīya and darsanavaraniya), the third causes delusion in the form of affections and passions (mohaniya), the fourth brings about pleasure and pain (vedaniya), the fifth determines the length of life (ayuska), the sixth assigns everything that is associated with personality, i.e. the kind of body, senses, health, complexion, and the like (nama), the seventh determines the social status at birth (gotra), and the eighth produces hindrances in the way of realizing virtues and powers (antaraya). The time when a particular karma will bear fruit and the intensity of its fruition are determined at the very time the kärmic matter flows into the soul. The eight kinds of karma have been further subdivided into 144 classes, calculated to account for almost every experience that a man has in life.
As will be seen from what has been said above, the four kinds of karma, from the fourth to the seventh, may lead to good and enjoyable results or the reverse. Pious and holy activities of the mind and body give rise to good results and vice versa. This appears like fatalism, but it is not so, because one may, by special efforts, shorten or prolong, transform or suspend, the activity of the karmas. It is also open for the individual not only to stop any further bondage, but also to destroy or render ineffectual the existing bondages. This is the subject of the next two realities samvara and nirjară. By a systematic control of the mental and physical activities, any fresh inflow of the karmas may be prevented, while certain austerities would destroy the existing karmas. When this is achieved in its fullness, the soul is set free, once for all, and the cycle of birth and death comes to an end. The soul realizes its inherent qualities of supreme knowledge and unlimited happiness. It attains salvation (mokṣa), and becomes a perfect being-siddha. This is the seventh reality or tattva. The measures recommended for bringing about these results form the ethical codes of the householders and the monks.