Philosophy In Jain Agams: General Law in the Karma Theory

The most basic law of karma theory is good deeds yield good results and bad deeds bring bad results. 'As you sow, so you reap' is the most prominent generic law related to the karma theory, though the possibility of transformation does impose limitations to this law.^[1] The karma bound as an auspicious may transform into an inauspicious karma during the period of fruition due to the stronger dominance of inauspicious karmas, and conversely inauspicious bound karmas may result in the form of auspicious ones due to the effect of abundant auspicious karmas.

The transformation of karmas is not possible between:

1. Karmas responsible for determining four states of life such as celestial, human, animal and hellish state of life and
2. The two sub-types of deluding karmas i.e. faith deluding and conduct deluding karmas.^[2]

Lord Mahavira has presented several original ideas in the context of karma. Effect of karmas can be changed. This is a unique contribution of the Jain karma theory. Today's science is exploring newer studies in several fields. The technique of changing the sex of a person i.e. male into female or female into male through medical surgery is becoming prevalent. It is the transformation or interchange of the sub types of physique determining karmas. Similarly, questions related to cloning, test tube baby etc. can also be addressed through the light of ancient Jain karma theory.

Karma and Self-Efforts (Puruṣārtha)

In the field of philosophy, karma and self-effort (puruṣārtha) have been discussed at length. Some philosophers state that this universe is governed by God (iśvara). They believe in God as the creator and controller of this world. Hence, all the conditions of living beings are guided by God. Happiness, sorrow, heaven, hell etc. are also created by the will of God.

iśvaraprerito gacchet, svargaṃ vā śvabhrameva vā
anyo janturanīśoyamātmanaḥ sukha-dukkhayoḥ^[3]

In Jain philosophy, 'God' is not accepted to be the creator of the world. But at the same time, it accepts the doctrine of karma. Individualistic differences amongst the beings of the world are caused by karma. Here a question crops up that if karma is the guiding principle of the universe then what is the difference between karma and God? Iśvarvādī believes that - God is the Supreme Being and karmavādī holds that 'karma' is the most important factor of the universe. Hence is it just a difference in the name?

In this context, it is important to note that karma does not possess absolute powers in Jain philosophy. It has its own limitations. Thus, Lord Mahavira has highlighted the philosophy of self-exertion (puruṣārthavāda). Karmas are records of our self-efforts or acts, but self-efforts are not caused by karmas. Just as a being binds karma through his enthusiasm etc, in the same way he can eliminate them also. Philosophy of Lord Mahavira maintains a harmony between karma and self-efforts. Both have their own limitations. There is a possibility to bring about change in the already acquired karmas through current self-efforts. States like transformation, augmentation, attenuation and premature realization, clearly indicate that, a change can occur in the already bound karmas. With special self-efforts, a being can bring about change in all the four modes of karmas i.e. nature, duration, intensity and mass of karma-particles. ^[4] However, there is a limitation that self-efforts can never change the nikācita (strongly infused) karmas. There is no other way to do away with those karmas, except, suffer their results. Although, karma and self-efforts seem to be contradictory factors, if their field of functioning is viewed from a non-absolutistic or relative perspective, then they we can logically accept the harmonized relation between them. Karma and self-efforts are both relative factors.

Udīraṇā - Pre mature Realization (Fruition)

Through the process of bondage, karmas get bound to the soul. The bound karmas do not produce their effect immediately after their bondage. After a pre-determined span of time, they become capable of yielding their results. After the completion of their probation time, they come to the fruition state. Fruition is a natural process. There is no need of any special efforts for the process of fruition but for udīraṇā special efforts are required. Pre-mature fruition of karma cannot occur without personal special efforts. This preponed fruition of karma with certain efforts is called as udīranā. It is the fifth state of karma among the ten states.^[5] Hence, karma comes into fruition by two processes i.e. natural fruition and premature fruition.

In Pañcasaṅgraha, natural fruition is called as samprāpti udaya (on-time fruition) and premature fruition is called as asamprāpti udaya (preponed fruition).^[6] In Tattvārtha Vārtika, pre-time fruition is called as udīraṇā.^[7] All the karmas cannot be brought to premature fruition. Only karmas that are capable for premature fruition can be brought to that state. In upaśama, nidhatti and nikācanā states, karma are completely unfit for pre-mature fruition.^[8] In the spiritual field, the process of udīraṇā acquires a special place. A spiritual practitioner experiences the results of karma through this process of udīraṇā and eliminates them quickly before time and attains the final goal i.e. salvation.

Dialogue between Mahavira and Gautam

Gautam asked Mahavira, 'Lord! Does a being make premature fruition of karmas

1. That are already in fruition
2. That are not in fruition
3. That are not in fruition but capable of fruition or
4. That are acquired in the post-fruition period.'

Lord replied, 'Gautam!

1. the soul does not arouse prematurely the karma that are already in the process of fruition
2. it does not arouse prematurely that which are not yet in the process of fruition
3. it arouses prematurely the karma that   have not arisen but are capable of giving results
4. it does not arise prematurely what has already been experienced and shed out of the soul after realization.^[9]