The Jaina Doctrine of Karma And The Science Of Genetics: Process Of Energy During Rise Of Karma

Process Of Energy During Rise Of Karma

The karmas that associate (bind) with the soul may not rise to the surface in the same form. In other words, they may change in their:

1. Nature (prakṛti)
2. Duration (sthiti)
3. Degree of intensity (ras-anubhāga).^[3]

Just as the soul attracts karmas it also does certain other things such as combining them. The activity of the soul in respect of bondage and assimilation/mixing of karmas is called karaṇa (Atmāvīryayoga - energy oriented activities of the soul).

There are eight types of karaṇas:

1. Bandhana karaṇa,
2. Saṁkarmaṇa karaṇa,
3. Udvartana karaṇa,
4. Apvartana karaṇa,
5. Udīrṇa karaṇa,
6. Nidhatti karaṇa,
7. Nikācanā karaṇa.^[4]

(1) Bandhana Karaṇa

This comprises the activities relating to the bondage of karmas to the soul.^[5]

(2) Saṁkarmaṇa Karaṇa

It means the activity of combining the karma of one sub-type with the other sub-type of the same karma. Saṁkramaṇa means a certain number of karma is already present and are mixing with the new karma and assuming that form. For example, let us say that because of some noble contemplation the Sāṭā vedanīya (happiness causing) is being gathered, some karma of already existing asātā vedanīya karma (sadness causing) mixed with it. The new sātā vedanīya karma (happiness causing), assume the form of sātā vedanīya karma. This is called saṁkramaṇa of asātāvedanīyakarma, on the contrary when the asātā vedanīya karma mixed with them and assume the form of asātā.

(3 & 4) Udavartana and Apavartana karaṇa

Udavartana means an increase in the sthiti and rasa of karma, and a decrease in their intensity is called apavartana. If the jiva is occupied in noble contemplations the rasa of existing noble karmas increases and reduces the rasa of evil ones. The effect of evil contemplations is opposite to this.^[6]

(5) Upaśama Karaṇa

Upaśama means suppressing (pacifying) the emergence of mohanīyakarma upto the antarmuhurata (less than 48 minute) by means of noble contemplations of a special kind.

(6) Udīrṇā Karaṇa

In this case the karma are forced to be realized (rise-udaya) pre-maturely.

(7) Nidhatti Karaṇa

The bondage of karmas is such that no other karaṇa can act upon it except the Udavartana and Apvartana karṇas. It becomes unfit for the other karṇas.

(8) Nikācanā Karaṇa

This makes the karma uninfluenced by all the karaṇas. The karaṇa like saṁkaramaṇa cannot act upon them which they are influenced by the Nikācanā karaṇa. Punya (auspicious) karmas and pāpa (sinful) karmas become nikacīta (inevitable) by strong contemplation either noble or inferior (evil).

From this it becomes evident that karmas don't remain in the same form or condition or intensity after getting attached to the soul. But they undergo such changes as Udvartana and Udīrṇa in Sthiti and Rasa by spiritual or special effort. If the soul always engages itself in such activities as renunciation, devotion to the words of the Jina, benevolence (charity), service to spiritual people, forgiveness, taking vows of refainment from sins etc. It surely gathers new noble (puṇya) karma but later some old evil karmas (pāpa) become combined with noble (puṇya) karma, they attain apavartana (decrease) in the evil rasa and udvartana (increase) in the auspicious rasa. In this manner they can change for the better. The opposite of this happens under the impact of noble contemplations. Keeping in view the incomparable benefits that accure from noble contemplations, we should always keep entertaining noble and sacred contemplations. In the same manner, we should see all times our actions, thoughts and words are noble and exalted.

These processes of energy (karaṇas) lead to the corresponding karmic process known by the same terms. Every change in the soul synchronizes with the corresponding change in the karma sarira and vice-versa. This is one of the most fundamental principles of the doctrine of karma.^[7]