Jainism and the concept of Karma

According to Jainism, karma is not a mere effect of a particular activity, but a real substance, a kind of subtle matter or flowing mass of energy that readily enters a living body with each activity of the latter and envelops it in dark gloom. Karma binds the soul to the matter and makes its liberation an increasingly difficult task.The process of the inflow of karma is called asarva.

Karma brings in lighter or denser material into the body depending upon the nature of action performed and builds karmana sarira which envelops the jiva from all sides and prevents its liberation. Denser material makes the body grosser and the liberation more difficult. As long as the karmic substance exists in the body, the soul remains in bondage, its purity and brilliance overshadowed by the darkness and grossness of the latter. The karmic matter effects the jiva in the following ways.

1.Obscures the inborn knowledge of the soul resulting in varying degrees of ignorance.

2.Obscures the intuitive power of the soul.

3.Obscures the blissful nature of the soul, causing pain and suffering.

4.Disturbs the inner balance of the soul, causing doubt and confusion.

5.Impacts the lifespan of the physical body.

6.Impacts the life and destiny of an individual and his identity and personal name.

7.Impacts his back ground, inheritance, social and family circumstances.

8.Renders the soul helpless in performing good deeds despite of its desire to do so.

Liberation is possible only when the entry of the karmic material is blocked by individual efforts, which involve good conduct and non injury to others. The process of inner purification takes place in progressive stages and demands a high degree of commitment at each stage.

1. Audayika state: The normal state when karmic matters enters the physical body and forms karmana sarira or the karmic body.

2. Kshayopasamika state: Some karmic matter is removed, some is neutralized, and some is still there awaiting elimination.

3. Aupasamika state: By right actions the effects of karma are either neutralized or reduced. But some substance is still there in latent form and needs some more effort for its complete removal.

4. Ksayika State: The karma is complete removed from the body and the jiva is ready for liberation.

The first two are achieved by right conduct and good actions. The other two are obtained through strict austerities and severe discipline.