Dr. Samani Mangal Pragya
Bondage of karmas is a continuous process. Karmas are bound to the mundane souls continuously. According to Jain philosophy, the soul itself is responsible for the possession of karmas (kartā) and for the elimination of karmas (vikartā). Here, it is pertinent to understand the word, vikartā i.e. eliminator of karmas. The soul itself can eliminate the karma through its self-efforts. Lord Mahavira advocated the belief in self-efforts. He preached that the soul through its own deeds or efforts binds and liberates the karmas and it can also bring a change within the nature of the karmas. 'The acquired karmas have to be inevitably suffered'.[1] This is the general law related to the karma theory, but it is not an absolute or universal law. If we believe so, then there stands no need of spirituality and spiritual practices. The self-efforts in the field of spirituality are destined to clear off the records of the previous karmas. Karmas can be neutralized, changed or transformed. This is the relativity found in the Jain concept of karma and its fruition.
One must experience the acquired karmas - this statement is true on the basis of pradeśodaya i.e. karma bound as karmic material units experienced in the units of soul without being affecting the doer of karma. But, from the point of view of its vipākodaya i.e. karma bound as intensity of fruition experienced by the doer, it is contingent. It is not essential that one must experience the results of the acquired karmas. The soul through self-efforts can bring a change in the nature and intensity of fruition. In the Bhagavatī, it is written that the experience of the karma bound as karmic material units, is inevitable. After being experienced the soul necessarily gets rid of or throws away the karmic material units (which are now actually non-karmic) from the soul-units. The karmas bound as intensity of fruition, are sometimes experienced and sometimes not, due to a change in their nature, transformation etc. through self-efforts.[2]
'Eliminate your karmas through the practice of penances' - this statement is based on the elimination or change in the intensity of fruition.[3] This means that' some experience and some do not experience the intensity of fruition of karmas in the same intensity as they are bound'. Through penances, one can change or neutralize the intensity of fruition of karmas, by the states like pre-mature fruition, augmentation, attenuation, transference etc. In conclusion, we can say that the experience of karmas in pradeṣa is essential, but, from the perspective of vipākodaya, it is relative.
