Part 3.2 - The Doctrine of Karma

[Full title: Doctrines of Jainism (2): The Doctrine of Karma]

The origin and development of the doctrine of karma is in Brahmanical, Budhhist and Jaina traditions. Especially in regards to its Genesis, doctrine of karma in Jainism is unique in many respects. Here, Karma is a form of matter, called as “pudgala” and is atomic in nature.

“The number of atoms in every karman is infinite and are found in all six directions of space” as per The Uttaradhyayana Sutra (33.17-18)^[1]. It is this micro sized atomic matter which binds all souls with downwards property (adhoguruttva), whereas pure soul has upward gravity (urdhvaguruttva).

As per Bhagavatisutra^[2] in Jainism, each and every activity involves karma. Whether one indulges in activity by mind, words or physical action, one does acquire karmas. As worldly soul continually stays involved in one or another activity, the resulting karmas continue to flow towards it.

All the sources or causes of karma can be classified into two:

a) Bhavasrava: Influx of karma due to our attitude. It is reflection or state of our soul at every moment. It is not a physical particle but, a form of our soul, (paryaya) such as angry soul, happy soul or greedy soul. These are of five types, namely:

1. mithya darsanas (Wrong perception and lack of faith);
2. avirati (Intense attachment);
3. kasayas (like anger, greed and ego);
4. pramada (Indolence);
5. sarira (body);

b) Dravyasrava: These are physical karmic particles attached to (karma) or not attached to the soul (karma particle). Influx of this karma is of eight types as per Bhagavatisutra as under. The sources and causes of all types are mentioned later under the topic of asrava.

1. Jnanavaraniya: This karma conceals wisdom and acts as an obstruction to the infinite right knowledge. If it is minimized or reduced, one gets more intelligence and learns more easily. Knowledge is of five types (mati, sruti, avadhi, manahparyaya and kevali) as explained earlier, which is obscured by this karma. All practices mentioned under topics of samvara and nirjara tend to minimise these karma particles.

2. Darsanavaraniya: This karma conceals right insight and acts as an obstruction to faith or infinite perception power. It diminishes power of perceiving the right meaning and cognition. Thus, it prevents acceptance of the Jain code of conduct.

3. Mohaniya: This karma causes delusion, which is most dangerous. As it creates doubts about spiritual teachers, it destroys faith and right conduct or belief of soul. This karma can be darsanamohaniya (perception related delusion) or caritramohaniya (character related delusion).

4. Antaraya karma: This obstructive karma prevents a person from engaging in virtuous activities like dana (charity), labha (benefits), upabhoga (enjoyment of fruits), virya (strength).^[3] It obstructs enjoyment of consumables and re-enjoyment of non-consumables and also making use of their powers to progress.

5. Vedaniya: It is Aghati karma, that can”t be destroyed and which leads to experiences of pain (ashata) and pleasure (shata).

6. Ayuh karma: It is also Aghati Karma that which determines life span and type (gati) i.e. form of existence (hell or infernal, sub-human or tiryanca, human or celestial age creation).

7. Namakarma: It is Aghati Karma that determines the individuality, specific form of existence i.e. Body of human being. It can be subh (good) or asubh (bad). Namakarma determines the physique^[4]. Wrong or evil exercising of verbal, physical or mental faculties and raising disputes and quarrels lead to unwholesome namakarma providing poor physique. The contrary activities promoting unity and harmony among others lead to wholesome namakarma that give good physique and healthy body.

Tattvarthasutra 6.24 and 6.35 stipulate that criticizing others, praising the self, concealing the virtues and publicizing the vices of others result in acquisition of low status karma, giving us birth in the lower families. Whereas, the contrary types of high status karma give us birth in the higher families.

Tirthankara Namakarma is the highest type of wholesome karma. For such namakarma, sixteen aspects or qualities as eligibilities are mentioned below as per Tattvarthasutra^[5].

1. Purity of perception;
2. Utmost modesty;
3. Faultless observance of restraints and spiritual code;
4. Maintaining pure awareness;
5. Acute desire for liberation;
6. Charity;
7. Austerities to the extent possible;
8. Extending peace and security to the religious order, monks and nuns;
9. Selfless servicing;
10. Dedication to the cause of Omniscient Lords;
11. Dedication to the heads of order;
12. Dedication to the learned people;
13. Dedication to the sacred books;
14. Observance of six essentials;
15. Promoting the right path;
16. Affection towards the fellow religionists;

8. Gotra karma: That karma which determines social or economical status.

Out of above karmas, first four are ghatiya karmas (destructive in nature). They obscure true nature of soul. The remaining four are aghati karmas (non-destructive).

At the time of kevala jnana, ghatiya karmas (first four from the above) get destroyed. Then, the other four aghatiya karmas get destroyed upon death. The soul attains ultimate liberation reaching to the final state known as state of siddha. Here, there is no more karmic bondage; the soul is permanently freed from the cycle of birth and death. Physical body, desires, requirements are not there, only eternal bliss is left. It is now a pure consciousness whose nature of infinite enlightenment and infinite happiness manifests by itself.

As per Uttaradhyayana (34.1), karma produces lesyas, which determines character or personality of a man like his merits and demerits. Six types of lesyas are mentioned in Bhagavatisutra^[6]. They are krsna, kapota, nila, tejo, padma and sukla. As per Umaswati (Tattvartha-sutra -6.1), karma operates through activities of our body, mind and speech (creation of matter).

These three activities are done in three different ways:

1. We do these activities ourselves;
2. We ask someone else to do for us;
3. We encourage or motivate someone else to carry out;

Thus, there are nine different ways that cause bondage of the karma to the soul. The quantity of the bondage of karma depends on physical vigor of activities and so is the result. The duration depends on quality of our passions at the time of activity. And the intensity depends on how intense are our passions at the time of activity.

The capacity of soul to attract matter (which is “yoga” as per Jainism) and to absorb or assimilate it (kasaya) and capacity of karma to bind to the soul (bandha) facilitate the inflow (asrava) of karma pudgala, karmic matter into soul as a result of mundane activities. The volume of the inflow (asrava) of karmic matter depends upon the intensity of desires, intention, the power and position of an individual acting knowingly and of free will or out of compulsion.

Freedom from bondage of karma is achieved by all spiritual activities like

1. Preventing accumulation of karma (samvara) by vinaya (dharma);
2. Stopping inflow of karma (asrava);
3. Purging or liquidating the existing stock (nirjara);

From activity in time point of view, karmas are classified^[7] into three headings:

1. Satta karma: These are accumulated in past existence (similar to sancita in Hindu religion). They are non-operative now, and maturity is not fixed.

2. Bandha karma: These are produced in present existence, but are effective later (agami or vartamana). They constitute efforts for future fruits.

3. Udaya karma: These are previously generated, effective now. Consequences are currently destined (prarabdha) and fruits of karma are operative now. They are of two types, nikicat are those which must be experienced and the others are sithila, which can be avoided with Yogic and other spiritual practices.

Punya and papa are categories of karma, earned depending on our activities, whether good or bad respectively and accordingly, they bring results like happiness, comfort or suffering and miseries. This philosophy is comparable with Hindu mythological stories which tell us: “You reap what you sow”.

Thus through proper practice of meditation, we can sow a good thought and reap a good action. When a good action is sown, we can reap a good habit, which in turn can give us a good spiritual character. Any ritual or meditative practice in Jainism takes us towards spirituality.

“Emancipation results from the dwindling of karma and that are achieved through self-absorption (atma-dhyana)^[8] ”

Concept of punya (virtues) and papa (sins) and relevant effect of karma are more or less identical with most of philosophies and religions. Indian philosophies take into consideration not only the actual act but also the intention behind it. Depending on this, karma can also be classified in Jainism^[9] in following manner.

1. Punyanubandhi punya

The earning of new Punya karma while enjoying the fruits of earlier ones, which also was punya karma, is punyanubandhi punya. During good time also, if someone intends and tries to perform good acts, the bondage of wholesome karmas further bring good results. Though, very few people endeavor to earn it.

2. Papanubandhi punya

While enjoying the fruits of wholesome karma, one may acquire through his active-ties papkarmas and that is called papanubandhi punya. Here, the wholesome kar-mas lead to unwholesome activities. Misery would be destined for them in the end.

3. Punyanubandhi papa

While suffering the consequences of unwholesome karma, one may acquire punya karmas is called punyanubandhi papa. It is very difficult to keep a sense of detachment while suffering from miseries. This is possible only if one can realize and think positively that this pain is due to one’s previous karma.

4. Papanubandhi papa

If one acquires papa karma while suffering the consequences of papa, it is called papanubandhi papa. Most of the people who suffers miseries and pains, normally blame others or some extraneous factors for causing miseries. He indulges in anger, jealousy, animosity and even terrorism in some extreme cases. Such person reacts violently or wrongly to suffering, inviting new papa karma and further accumulates them.

Actually both these papa or punya karma are hurdles on the path of liberation. No karma can attach to a person if his or her action is done without any attachment or feeling of accomplishments by cultivating a sense of detachment in all situations, favourable or unfavourable.

In order to have effective demolition of all karma, Jainism has nicely prescribed Tri-ratnas i.e. triple attack towards liberation as mentioned earlier. Here, all achievements are by self-efforts and not by grace.

So, meditation is focused on these efforts as mentioned below:

1. Samyak darsana: To know, perceive, believe, realize and experience total faith on right path as shown by tirthankaras, who is omniscient.

2. Samyak jnana: To know and absorb the real form of jiva and ajiva.

3. Samyak caritra: Meditate on our attitude and efforts towards implementation of panca-vratas, panca-samitis, tri-guptis and meditative techniques prescribed in scriptures.

Jainism lays emphesis on undertaking purusartha (present karma) so as to get rid of accumulated karma (satta or prarabdha), and to reach increasingly higher state. Thus, instead of being a fatalistic concept, the theory of karma shows how to reach a higher and superior level by steadily removing karma making full efforts. All Jain literature tries to explain the ways how karma can be acquired and how that can be overcome through observances of restrains, austerities, inner reflections, meditation and various spiritual practices. In this birth of human being only, it is possible to get liberated from all limiting and restraining influences of karma and thereby to attain the blissful state.

There is a definite cause and effect relations in this theory. Nothing happens suddenly without any past karma. More you enjoy pleasure and happiness (sukha), more subha karma gets diminished. Similarly, more you enjoy or experience duhkha or pain without grumbling, asubha karma starts getting diminished.

Finally the current state of meditation decides balance of karma and future fruits of the same.

Footnotes and references:

[1]:

H.Jacobi (tr.), Jaina Sutras, SBEXLV, pt. II, Delhi, 1964

[2]:

http://shodhganga.inflibnet.ac.in/bitstream/10603/8455/14/14_chapter%2010.pdf, Chapter-10, p.285 (Retrieved on 01.08.2016)

[3]:

vighnakaraṇamantarāyasya | Tattvartha-sutra 6.27

[4]:

Tattvartha-sutra 6.21, 6.22

[5]:

darśanaviśuddhirninaya sampannatā śīlavavrateṣvanatīcāro'bhīkṣṇa jñānopayogasaṃvegau śakti tastyāgatapasī sādhu samādhirvaiyāvṛttyakaraṇa marhadācārya bahuśruta pravacana bhaktirāvaśya kāparihāṇirmārgaṃ prabhavanāpravacana vatsalatva mititīrthakaratvasya | Tattvartha-sutra 6.24

[6]:

Bhagavatisutra, p.295

[7]:

“Jain Philosophy and Practice”, compiled by JAINA Education Committee, North America, (2002), p.103

[8]:

George Feuerstein (2002), The Yoga Traditions, Motilal Banarasidass Publishers Private Limited, Delhi, 2002, Pg.194

[9]:

“Jain Philosophy and Practice”, JAINA Education Committee, North America, (2002), pp.84-85