Causes of Attraction and Bondage
Theory of karma proposes that karma particles are attracted and then bound to the consciousness of souls by a combination of four factors pertaining to actions: instrumentality, process, modality and motivation.
- The instrumentality of an action refers to whether the instrument of the action was: the body, as in physical actions; one’s speech, as in speech acts; or the mind, as in thoughtful deliberation.
- The process of an action refers to the temporal sequence in which it occurs: the decision to act, plans to facilitate the act, making preparations necessary for the act, and ultimately the carrying through of the act itself.
- The modality of an action refers to different modes in which one can participate in an action, for example: being the one who carries out the act itself; being one who instigates another to perform the act; or being one who gives permission, approval or endorsement of an act.
- The motivationfor an action refers to the internal passions or negative emotions that prompt the act, including: anger, greed, pride, deceit and so on.
All actions have the above four factors present in them. When different permutations of the sub-elements of the four factors are calculated, the Jain teachers speak of 108 ways in which the karmic matter can be attracted to the soul.[64] Even giving silent assent or endorsement to acts of violence from far away has karmic consequences for the soul.[65] Hence, the scriptures advise carefulness in actions, awareness of the world, and purity in thoughts as means to avoid the burden of karma.
According to the major Jain text, Tattvartha sutra:
Wrong belief, non-abstinence, negligence, passions, and activities are the causes of bondage.
— Tattvārthasūtra, 8-1
The individual self attracts particles of matter which are fit to turn into karma, as the self is actuated by passions. This is bondage.
— Tattvārthasūtra, 8-2
The causes of bandha or the karmic bondage—in the order they are required to be eliminated by a soul for spiritual progress—are:
- Mithyātva (Irrationality and a deluded world view) – The deluded world view is the misunderstanding as to how this world really functions on account of one-sided perspectives, perverse viewpoints, pointless generalisations and ignorance.
- Avirati (non-restraint or a vowless life) – Avirati is the inability to refrain voluntarily from the evil actions, that harms oneself and others. The state of avirati can only be overcome by observing the minor vows of a layman.
- Pramāda (carelessness and laxity of conduct) – This third cause of bondage consists of absentmindedness, lack of enthusiasm towards acquiring merit and spiritual growth, and improper actions of mind, body and speech without any regard to oneself or others.
- Kaṣāya (passions or negative emotions) – The four passions—anger, pride, deceit and greed—are the primary reason for the attachment of the karmas to the soul. They keep the soul immersed in the darkness of delusion leading to deluded conduct and unending cycles of reincarnations.
- Yoga (activities of mind, speech and body)
Each cause presupposes the existence of the next cause, but the next cause does not necessarily presuppose the existence of the previous cause. A soul is able to advance on the spiritual ladder called guṇasthāna, only when it is able to eliminate the above causes of bondage one by one.
Fruition
Karma as moral action and reaction: goodness sown is reaped as goodness.
The consequences of karma are inevitable, though they may take some time to take effect. To explain this, a Jain monk, Ratnaprabhacharya says:
The prosperity of a vicious man and misery of a virtuous man are respectively but the effects of good deeds and bad deeds done previously. The vice and virtue may have their effects in their next lives. In this way the law of causality is not infringed here.
The latent karma becomes active and bears fruit when the supportive conditions arise. A great part of attracted karma bears its consequences with minor fleeting effects, as generally most of our activities are influenced by mild negative emotions. However, those actions that are influenced by intense negative emotions cause an equally strong karmic attachment which usually does not bear fruit immediately. It takes on an inactive state and waits for the supportive conditions—like proper time, place, and environment—to arise for it to manifest and produce effects. If the supportive conditions do not arise, the respective karmas will manifest at the end of the maximum period for which it can remain bound to the soul. These supportive conditions for activation of latent karmas are determined by the nature of karmas, the intensity of emotional engagement at the time of binding karmas and our actual relation to time, place, surroundings. There are certain laws of precedence among the karmas, according to which the fruition of some of the karmas may be deferred but not absolutely barred.
Jain texts distinguish between the effect of the fruition of karma on a right believer and a wrong believer:
The ignorant, engrossed in the nature of various species of karmas, enjoy the fruits of karmas (in the form of pleasure and pain), and the knowledgeable are aware of the fruits of karmas but do not enjoy them.
— Samayasāra (10-9-316)
Modifications
Although the Jains believe the karmic consequences as inevitable, Jain texts also hold that a soul has energy to transform and modify the effects of karma. Karma undergoes following modifications:
- Udaya (maturity) – It is the fruition of karmas as per its nature in the due course.
- Udīraṇa (premature operation) – By this process, it is possible to make certain karmas operative before their predetermined time.
- Udvartanā (augmentation) – By this process, there is a subsequent increase in duration and intensity of the karmas due to additional negative emotions and feelings.
- Apavartanā (diminution) – In this case, there is subsequent decrease in duration and intensity of the karmas due to positive emotions and feelings.
- Saṃkramaṇa (transformation) – It is the mutation or conversion of one sub-type of karmas into another sub-type. However, this does not occur between different types. For example, Pāpa (bad karma) can be converted into Puṇya (good karma) as both sub-types belong to the same type of karma.
- Upaśamanā (state of subsidence) – During this state the operation of karma does not occur. The karma becomes operative only when the duration of subsidence ceases.
- Nidhatti (prevention) – In this state, premature operation and transformation is not possible but augmentation and diminution of karmas is possible.
- Nikācanā (invariance) – For some sub-types, no variations or modifications are possible—the consequences are the same as were established at the time of bonding.
The Jain karmic theory, thus speaks of great powers of the soul to manipulate the karmas by its actions.
…..To be continued in Part 10
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