Philosophy In Jain Agams: States of Karma

Generally, there are ten states of karmas which are mentioned below:

1. Bandha (Bondage) - The relation of soul with karma particles is called as Bandha.
2. Sattā (Existence) - The period of non fruition and persistence.
3. Udaya (Realization) - The period of fruition, realization of results.
4. Udīraṇā (Pre-mature realization) - The karmic material clusters which have not yet risen up are made to rise up prematurely, by the means of a special process.
5. Udvartanā (Augmentation) - Increasing the duration and intensity of fruition (productive capacity) of karmic matter, by the means of special energy of the soul.
6. Apavartanā (Attenuation) - Reducing the duration and intensity of karmic matter, by the means of special energy of the soul.
7. Sankramaṇa (Transference) -Mutual transformation of homogeneous karmic clusters, by special energy of the soul.
8. Upaśamana (subsidence) - Process to make deluding karma unfit for self-realization, premature realization, niddhatti and nikācanā.
9. Niddhatti (incapacitation of all these processes with exception)- Process which makes the deluding karma incapable of all these processes except augmentation and attenuation.
10. Nikācanā (incapacitation of all these processes) - The condition, which renders such karmic matter incapable of all these operations. Here, karmas have to be realized without any modification. ^[1]

Transformation of Karmas

These ten states of karma clearly present the fact that karmas can undergo transformation. Although, doctrine of karma finds a valuable place in the philosophy of Lord Mahavira, it is not an omni-potent factor. Special self-efforts can bring transformation in karmas. This is a unique acceptance of Jain philosophy. With the power of its natural transformative mode (Svābhāvika Pariṇāma), the soul is always motivated towards the attainment of pure form of soul.

Karmas are bound by the soul and so, the soul in itself has the potency to bring change in itself, by undertaking a special action. This philosophy of change in karmas holds a special place in the Jain philosophy.

Amongst the ten states of karma, one is sankramaṇa i.e. transformation. In all the four divisions of karma i.e. type, duration, intensity of fruition and mass, transformation is possible. The transformation of the rise of inauspicious karmas and auspicious karmas into auspicious karmas and inauspicious karmas respectively, is possible. Suppose a person who is experiencing the result of pleasure producing karma, can be transferred to an unpleasant karma, if there is a simultaneous strong rise of inauspicious karma.^[2] The illustration of samvṛta (restraint) monk and asamvṛta (non-restraint) monk available in the Bhagavatī, attracts our attention in this context of transference (sankramaṇa).

Illustration of Samvṛta and Asamvṛta (Non-self-inhibited and Self-inhibited) Monk

A non-self-inhibited ascetic converts the seven types of karma except the life span determining karma (out of the eight types of karma), that are loosely bound into tightly bound ones, that are of short duration into those of long duration, that are weak in intensity into those with a strong intensity, that are of smaller mass into those of bigger mass. However, a self-inhibited ascetic does exactly the opposite to this, as he converts the firmly bound karma into loosely bound ones, those that are of long duration into those of short duration, those which are of strong intensity into those of weak intensity and those which are of bigger mass into those of smaller mass.^[3] Similarly, the worldly soul who does not have control over anger, ego, deceit, greed and also has great infatuation towards objects of five sense organs, converts the seven types of karma except the life span determining karma (out of the eight types of karma), that are loosely bound into the tightly bound ones, that are of short duration into those of long duration, that are of weak intensity into those of strong intensity, that are of smaller mass into those of bigger mass. Transformation of karma is possible in all the four modes of bondage i.e. nature, duration, intensity and mass.^[4] This transformation occurs due to the positive or auspicious feelings and the negative or inauspicious feelings or emotions of a living being.