Living Systems in Jainism: A Scientific Study: 03.04 ►Karma Bonds

There are four properties of karma bonds. These properties describe the way in which the karma system works.

1. Numerical strength of the bond (Pradesabandha). A numerable, innumerable or infinite number of karma varganas may bond to each pradesa of the karma body and to each soul pradesa, depending on the strength of an action. If the strength of the action is low, a smaller number of karmas will bond with each pradesa, and so on. The pradesa bond means the number of karma varganas that bind to each soul pradesa. This bonding is uniform over all of the pradesas. Why does such a large number of karma varganas bond with each pradesa? Because only an infinite number of karma varganas can obscure the power of the soul. Pradesa bonding may take place in the karma body first, followed immediately by a corresponding change in the bhava karma.

2. Nature of the karma bond (Prakritibandha). There are various types of karma; their nature is defined by the property of the soul that they obscure. There are eight main properties of the soul, so there are eight main types of karma. This is an important subject and is dealt with separately below. This bonding is also supposed to take place in the karma body, followed by a simultaneous change in the bhava karma.

3. Duration of the bond (Sthitibandha). Karma remains bound to the karma body for a certainduration of time. This duration is determined by the passions that are active in the soul. The passions are of two kinds: (1) passions that are in existence but in a dormant state; and (2) passions that are active and currently participating in soul processes. The strength of the impulse of the active passions is responsible for the duration of a bond: a stronger impulse results in a longer duration and vice versa. Generally, when the soul is less attentive or in an unaware or underdeveloped state, the duration of the bond is less; the duration is more for the opposite conditions. The determination of duration is supposed to first take place in the bhava karma, and the same is immediately reflected in the karma body. The strength of the passion's impulse depends on the state of accumulated passions in the conduct-deluding karma.

The total duration of the bond consists of two parts: passive and active. In the passive period, called abadhakala, the karma exercises no effect on the soul. In the active or experience period, the karma manifests and the soul experiences the prescribed effect of the karma (known as the karma's rise). For example, when intelligence-obscuring karma rises, the intelligence and cognizing power of the soul is reduced. When the active period is over, the karma is shed and leaves the karma body. The passive period is not fixed and varies between the minimum and maximum limit. The passive period cannot be less than the minimum limit and cannot be more than the maximum limit. The minimum limit can be one or a few hours, depending on the type of karma, and the maximum limit is a few thousand years (70 kodakodisagaropama).

4.  Intensity of the bond (Anubhagbandha). What is the intensity of the good or bad experience that happens when the karma becomes active? This depends on the intensity of the bond, which is pre-decided by the total amount and quality of passions present in the soul at the time of the karma's bonding. If the quality of the passions is good, i.e. the higher class of passions has been eliminated the soul bonds with only mildly inauspicious karma even in a state of strong active passions. If the quality of the passions is not good, i.e. the higher class of passions has not been eliminated the soul bonds with high-intensity inauspicious karma even when the active passions are mild.

The intensity of this bond is the real power of karma. The other three properties are of marginal value: if the intensity of the bond is low, the intensity of the soul's experience on the rise of the karma shall be mild. This means that the passions are the controlling factors for experiences of the soul.

Karma bonds can also be classified in another way:

When a human being performs a deed in a state of ignorance or unconsciousness, e.g. as one tramples upon ants while walking on the road, he or she is bound by sprista karma. This karma is very loose and is like a turmeric stain on a newly-woven dry cloth, or like a heap of needles. Just as the stain can be easily removed or the needles in the heap easily separated, sprista karma can be easily removed by simple religious rituals like Michchhami Dukkadam, seeking forgiveness, or Pratikramana, confessing and condemning one's own sins.

Baddha karma, bound under inevitable circumstances or under compulsion, binds the soul like a turmeric stain on wet cloth or like a bundle of needles tied by a string. The undoing of this knot needs Prayaschitta, remorse and expiation under spiritual guidance. A bit more effort in the form of japa, etc. unties this knot and eliminates the karma.

When a human being commits a sin by his or her own will but takes no pride in doing so, he or she binds niddhata karma. This karma is like a turmeric stain on an oil-soaked cloth, or like a pack of needles that have been oxidized by the effect of humidity. Just as these stains need to be washed away with a detergent and the needles need to be cleansed with kerosene, the elimination of nidhatta karma calls for greater efforts in the form of meditation, the chanting of mantras, and penance.

When a human being is not repentant about committing a sin, but on the contrary takes pride in it, his or her soul binds nikachita karma. This karma is like a stain of oil paint on a cloth, or like needles that have been deformed and rendered useless by heating them with fire. The elimination of nikachita karma is only possible by experiencing its fruits or through severe penance when the human being is in his or her final birth.

One is not bound to pay for the first three kinds of karma, but the fourth kind inevitably has to be paid or eliminated by penance in one's final birth as a human being.