Factors Affecting the Effects of Karma
The nature of experience of the effects of the karma depends on the following four factors:
A. Prakriti (nature or type of karma)
According to Jain texts, there are eight main types of karma which are categorized into the ‘harming’ and the ‘non-harming’; each divided into four types. The harming karmas (ghātiyā karmas) directly affect the soul’s powers by impeding its perception, knowledge and energy, and also brings about delusion. These harming karmas are: darśanāvaraṇa (perception-obscuring karma), jñānavāraṇa (knowledge-obscuring karma), antarāya (obstacle-creating karma) and mohanīya (deluding karma). The non-harming category (aghātiyā karmas) is responsible for the reborn soul’s physical and mental circumstances, longevity, spiritual potential and experience of pleasant and unpleasant sensations. These non-harming karmas are: nāma (body-determining karma), āyu (lifespan-determining karma), gotra (status-determining karma) and vedanīya (feeling-producing karma), respectively. Different types of karmas thus affect the soul in different ways as per their nature.
B. Sthiti (the duration of the karmic bond)
The karmic bond remains latent and bound to the consciousness up to the time it is activated. Although latent karma does not affect the soul directly, its existence limits the spiritual growth of the soul. Jain texts provide the minimum and the maximum duration for which such karma is bound before it matures.
C. Anubhava(intensity of karmas) – The degree of the experience of the karmas, that is, mild or intense, depends on the anubhava quality or the intensity of the bondage. It determines the power of karmas and its effect on the soul. Anubhava depends on the intensity of the passions at the time of binding the karmas. More intense the emotions—like anger, greed etc.—at the time of binding the karma, the more intense will be its experience at the time of maturity.
D. Pradesha(The quantity of the karmas) – It is the quantity of karmic matter that is received and gets activated at the time of experience.
Both emotions and activity play a part in binding of karmas. Duration and intensity of the karmic bond are determined by emotions or “kaṣāya” and type and quantity of the karmas bound is depended on yoga or activity.
The Process of Bondage and Release
The karmic process in Jainism is based on seven truths or fundamental principles (tattva) of Jainism which explain the human predicament.[55] Out that the seven tattvas, the four—influx (āsrava), bondage (bandha), stoppage (saṃvara) and release (nirjarā)—pertain to the karmic process.[55] In some instances these truths can also include non-meritorious types of karma (pāpa-prakṛti) and meritorious types (puṇya-prakṛti).
Attraction and Binding
Representation of a soul undergoing reincarnation: The karmic bondage occurs as a result of the following two processes: āsrava and bandha. Āsrava is the inflow of karma. The karmic influx occurs when the particles are attracted to the soul on account of yoga. Yoga is the vibrations of the soul due to activities of mind, speech and body. Some of these particles are then capable of interacting with a soul, and are divided into two categories: those that are karmically bondable to the soul (yogya), and those that are not bondable (aprayogya). Pūjyapāda, a renowned acharya, compares the activities through which karma flows into a soul to streams by means of which water flows into a lake. However, yoga alone do not produce bondage. The karmas have effect only when they are bound to consciousness. This binding of the karma to the consciousness is called bandha. Out of the many causes of bondage, emotions or passions are considered as the main cause of bondage. The karmas are literally bound on account of the stickiness of the soul due to existence of various passions or mental dispositions.[6] The passions like anger, pride, deceit and greed are called sticky (kaṣāyas) because they act like glue in making karmic particles stick to the soul resulting in bandha.[60] The karmic inflow on account of yoga driven by passions and emotions cause a long-term inflow of karma prolonging the cycle of reincarnations. On the other hand, the karmic inflows on account of actions that are not driven by passions and emotions have only a transient, short-lived karmic effect. Hence the ancient Jain texts talk of subduing these negative emotions:
When he wishes that which is good for him, he should get rid of the four faults—anger, pride, deceit and greed—which increase evil. Anger and pride when not suppressed, and deceit and greed when arising: all these four black passions water the roots of re-birth.
— Daśavaikālika sūtra, 8:36–39
…..To be continued in Part 9
Feature Image Credit: wikipedia.org
Disclaimer: The opinions expressed in this article belong to the author. Indic Today is neither responsible nor liable for the accuracy, completeness, suitability, or validity of any information in the article.
