What causes karma to attach to the soul?

Karma, the soul has to take birth in order to bear the consequences. Since it is mostly involved in unwholesome Karma, it begets unfavorable situations and as such undergoes misery and pain associated with that. Ifit is to be freed from that, it needs to avoid acquiring Karma. However, if acquisition of Karma is not within its nature, the questions of avoiding it does not arise. Alternately, if the acquisition occurs on its own, the soul would be helpless in the matter. Therefore the pupil argues that there is no point in talking about liberation Page #155 -------------------------------------------------------------------------- ________________ 133 Ätmasiddhi Chapter 10 Guru's Explanation about the Soul being Kartä (Third Fundamental) The Guru sees that the pupil is led by the considerations of Sänkhya and other beliefs and has not correctly grasped the theory of Karma. Therefore he has doubt about the soul being Karta (doer or actuator) of Karma. He has presented the following four alternatives for the occurrence of Karma: (1) Karma itself may be actuating new Karma, (2) It may be the nature of soul to acquire Karma, (3) Every thing might be occurring by virtue of Prakruti, and (4) Karma might be acquired under the inspiration of God. He has, however, failed to consider the possibility of the soul inducing the activities of the body, speech, and mind. If such activities occur under the inspiration of the soul, it evidently becomes responsible for that. In this connection, it is worth considering what Shrimad stated in the Letter of Six Fundamentals (Appendix-II). It states: "All objects are associated with purposeful activity. All of them are seen with some or other activity that causes change or alteration. The soul is also imbibed with activity. Being active, it is Kartä. The omniscients have described three types of its activities. In the absolute state when the soul stays tuned to its pure nature, it is Kartä of that nature; in terms of worldly activities, it is Karta of the material Karma; and nominally it is Karta of the physical objects like buildings, towns, etc.". Of these three types, the first type does not result in bondage of Karma, because the soul stays within its own nature. The second one does account for bondage. The third one is nominal and would result in Karma, only if the soul resorts to the sense of attachment or resentment, while being involved in such activities. In the following five stanzas the Guru explains how the soul behaves under the influence of considerations and hence incurs bondage. Page #156 -------------------------------------------------------------------------- ________________ Chapter 10: Guru's Explanation about the Soul being Kartä 134 હોય ન ચેતન પ્રેરણા, કોણ રહે તો કર્મ ? જડસ્વભાવ નહિ પ્રેરણા, જુઓ વિચારી ધર્મ. HOX|| Hoy Na Chetan Preranä, Kon Grahe To Karma; Jad Swabhäv Nahi Preranä, Juo Vichäri Dharma. If there is no inspiration from consciousness, who would acquire Karma? Examine the natural property, the lifeless matter has no capability to inspire. Explanation & Discussion: Since the pupil suggested that the soul cannot be Karta of Karma, the Guru asks him to figure out what induces Karma particles to be attached to the soul. Like other Pudgal particles, Karma particles also prevail everywhere and make movements of their own accord. Left to themselves, they would simply pass by without creating any impact on the soul. When, however, they pass by, the worldly soul happens to react to it with a sense of craving or aversion by virtue of his likes or dislikes. Now, such craving or aversion is not the inherent part of the soul's property, but it has the capability of indulging therein. As the worldly soul has been used to indulge in craving and aversion, it happens to react to the Karma particles, which come within its proximity. Such indulgence motivates those particles to infiltrate the province of the soul. This is similar to a person Jan Education International www.ainelibrary.org Page #157 -------------------------------------------------------------------------- ________________ 135 Ätmasiddhi smeared with oil being prone to attract dirt. As the dirt stays on the body until he cleans it, so do the Karma particles stay with the soul until maturity. That is called bondage. That bondage extends the appropriate consequences at the time of maturity. At that time, if the soul neither resents nor gets attached to any situation and bears the consequences with equanimity, it would not acquire new Karma and the existing bondage would be stripped off in due course. However, the worldly soul is used to indulging in craving or aversion depending upon the types of consequences. If the soul considers them favorable, it would crave for their continuance, and if it conceives of them as unfavorable, the soul endeavors to avert the same. By virtue of such craving and aversion, the soul incurs new bondage. The earlier bondage is bound to extend its consequences. But by

five substances which are Matter, Dharma, Adharma, Space, and Time. However, in reference to the Theory of Karma, Ajiva Tattva refers to karma or karmic matter only. The remaining JAINISM AND SPIRITUAL AWAKENING Page #45 -------------------------------------------------------------------------- ________________ 06-NINE TATTVAS AND KARMA PHILOSOPHY seven (or five) tattvas explain the relationships between the soul and karma. Äsrava (Causes of Bondage of Karma) The primary causes of the attachment or bondage of karma to the soul (known as Äsrava) are as follows: Mithyätva A person's illusion, which includes wrong conviction and wrong knowledge of reality Lack of self-restraint or Vowlessness Spiritual laziness or unawareness Passions like anger, ego, deceit, greed, and lust Activities of body, speech, and mind These causes convert the karma particles or karma Varganä into karma attaching to the soul. Äsrava is in fact defined as any vibration in the soul caused by the activities of body, speech, and thought which bind karma particles to the soul. Avirati Pramäda Kashaya Yoga The soul has had this karmic matter attached to it from eternity. This karmic matter is known as the Kärman body, causal body, or karma. The soul, which is covered by karmic matter, continues to acquire new karma from the universe through the above-mentioned causes at every moment. Also, the old karma, after producing their result, leave the soul when it is time for them to do so. Because of this continuous process of binding and exhausting karma particles, the soul passes through the cycles of birth and death and experiences pleasure and pain. Therefore, under normal circumstances, the soul cannot attain freedom from karma and hence cannot attain liberation. 44 Bandha (Characteristics of Bondage of Karma) Äsrava causes karma particles to attach to the soul. When karma particles attach to the soul, caused by Äsrava, its quality of bondage (Bandha) to the soul is explained in the following four forms. These forms are determined at the time of the bondage: JAINISM AND SPIRITUAL AWAKENING Page #46 -------------------------------------------------------------------------- ________________ 06 - NINE TATTVAS AND KARMA PHILOSOPHY Prakriti bandha Sthiti bandha Anubhäga or Rasa bandha Pradesha bandha Type or category of karma bondage Duration of attachment of karma bondage before they produce the result and then separate from the soul The intensity of the attachment of karma bondage Quantity of karma particles attached to the soul (a) Prakriti Bandha (Type of Karma Bondage): When karmic matter attaches to the soul, it obscures the soul's essential nature of infinite knowledge, infinite perception, bliss, perfect power, eternal existence, formlessness, and equanimity. The different types of karma obscure different qualities or attributes of the soul. The Jain literature has classified it into eight categories, according to the particular attribute of the soul that it obscures. This is known as Prakriti bandha. The eight categories of Karma are defined in detail later in this chapter. (b) Sthiti Bandha (Duration of Attachment of Karma): When karmic matter attaches to the soul, it remains attached for a certain duration till it produces the complete result. The duration of the attachment is determined according to the intensity or dullness of the soul's passions when the karma originally attached to the soul. After producing the result, the karma will separate or detach from the soul. (c) Anubhäga Bandha or Rasa Bandha (Intensity of Attachment of Karma): When karma produce the result, the intensity of the result is determined by the severity of the Leshyäs (any one of six Leshyä) along with passions of the soul when the karma was originally attached to it. This phenomenon is called Anubhäga or Rasa bandha. (d) Pradesha Bandha (Quantity of Karma): The quantity of karma particles that are attached to the soul by our activity of body, mind, and speech (known as Yoga) is called Pradesha Bandha. JAINISM AND SPIRITUAL AWAKENING 45 Page #47 -------------------------------------------------------------------------- ________________ 06-NINE TATTVAS AND KARMA PHILOSOPHY Summary Primarily, the pattern of vibrations created in soul is classified by its various actions; Soul's illusion (Mithvätva) and passions (Kashäya) are responsible for the duration (Sthiti) and the intensity (Anubhäga or Rasa) of Karma bondage. Soul's activities of body, speech, and mind (Yoga) without passion are responsible for the Prakriti and Pradesh of Karma bondage Note - Here it is considered that passion includes Mithyätva (Illusion), Avirati (Lack of self-restraint), Pramäda (Spiritual laziness), and Kashaya (passions - anger, ego, deceit, and greed) In summary, the soul's passions are responsible for the duration and intensity of the karma and the soul's activities of body, speech, and mind are responsible for the types and the quantity of the karma. It is due to the intensity

ekAnta kSaNika / kucha nAstika darzanavAdI punarjanma, paraloka ko mAnate hI nahIM the| unake matAnusAra zubha tathA aMzabha karma kA zubha evaM prazabha phala ghaTita hI nahIM hotaa| taba phira adhyAtmasAdhanA kA artha kyA hai ? isa prazna ke yathArtharUpa se samAdhAna ke lie bhagavAn mahAvIra ne karmasiddhAnta kA pratipAdana kiyaa| kyoMki karma na hoM to janma- janmAntara tathA ihaloka-paraloka kA sambandha ghaTa hI nahIM sktaa| jo loga yaha kahate haiM, jIva ajJAnI hai, vaha svakRta karma ke duHkhada phala ko svayaM bhogane meM asamartha ni bAlA iMzvara hai, aisA mAnanA cAhie / ve karma kI viziSTa zakti se anabhijJa haiM / yadi karmaphalaprApti meM dUsare ko sahAyaka mAnA jAegA to svakRta karma nirarthaka ho jAe~ge tathA jIva ke svakRta puruSArtha kI hAni bhI hogI aura usameM satkAryoM meM pravRtti, asatkAryoM se nivRtti ke lie utsAha nahIM jaagegaa| yahI kAraNa hai ki bhagavAna mahAvIra ne prastuta 23 veM karmaprakRtipada meM Izvara yA kisI bhI zakti ko sRSTi kI utpatti, sthiti yA vinAzakartA aura karmaphalapradAtA ke rUpa meM na mAna kara svayaM jIva ko hI karmabandha karane, karmaphala kA vedana karane tathA svakRtakarmoM tathA karmakSaya kA phala bhogane kA adhikArI batAyA hai / jIva anAdikAla se svakRtakarmoM ke vaza hokara vividha gatiyoM, yoniyoM Adi meM bhramaNa kara rahA hai| jIva apane hI zubhAzubha karmoM ke sAtha parabhava meM jAtA hai, svataH sukhaduHkhAdi pAtA hai| _ kucha dArzanika karmasiddhAnta para eka AkSepa yaha karate haiM ki prastuta 23 veM pada ke anusAra samasta jIvoM ke sAtha karma sadA se lage hue haiM aura karma evaM prAtmA kA anAdi sambandha hai, to phira karma kA sarvathA nAza kadApi nahIM ho skegaa| lekina karmasiddhAnta ke bAre meM aisA ekAnta sArvakAlika niyama nahIM hai / isI kAraNa Age calakara 23 3 pada ke dUsare uddezaka meM spaSTa batAyA gayA hai ki jitane bhI karma haiM, sabakI eka kAlamaryAdA hai| vaha kAla paripUrNa hone para usa karma kA kSaya ho jAtA hai| svarNa aura miTTI kA dUdha aura ghI kA pravAharUpa se anAdi-sambandha hote hue bhI prayatna-vizeSa se ve pRthak-pRthak hote dekhe jAte haiM / usI prakAra prAtmA aura karma kA pravAharUpa se anAdi-sambandha hone para bhI, vyaktizaH anAdi-sambandha nahIM hai| prAtmA aura karma ke anAdi-sambandha kA bhI anta hotA hai / pUrvabaddha karmasthiti pUrNa hone para vaha AtmA se pRthak ho jAtA hai / navIna karmoM kA bandha hotA rahatA hai / isa prakAra pravAharUpa se karma ke anAdi hone para bhI tapa, saMyama, vrata prAdi ke dvArA karmoM kA pravAha eka dina naSTa ho jAtA hai aura AtmA siddha-buddha-mukta ho jAtA hai| Page #1200 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- The Yamik [Yamik] preface makes it clear that the soul's existence is eternal and bound by karma. In this situation, a question naturally arises: which comes first, the soul or karma? If the soul comes first, then the binding of karma with it must be considered "saadi" [saadi] from the time it occurred. The Jain perspective's solution is that karma is "saadi" [saadi] in relation to the individual and "anaadi" [anaadi] in relation to the flow. But how long will the flow of karma continue? No one except the omniscient knows or can tell, because the future, like the past, is infinite. Some individuals may doubt that all beings are soul-filled and that the characteristic of the soul is knowledge, then why don't all beings have equal knowledge? The answer is that the soul is indeed full of knowledge, but it is covered by the veil of karma, and due to that veil, the light of the soul's knowledge-quality is obscured by the clouds of karma. Just as the sun's light appears when the clouds clear, so too, as the veil of karma is removed, the soul's qualities of knowledge, etc., become increasingly apparent. From this, another question arises: is karma stronger or the soul? From an external perspective, karma appears powerful, because the soul, under the sway of karma, keeps cycling through birth and death in various forms. But from an internal perspective, the soul's power is infinite. Just as it binds karma through its own culmination, it also has the capacity to destroy karma. No matter how powerful karma may seem, the soul is even more powerful. Soft water breaks hard stones into pieces. Similarly, the soul's infinite power shatters karma. To understand this, it is necessary to know the characteristics of both karma and the soul to recognize their separate powers. The soul, in its pure (certain) form, is full of knowledge, perception, bliss, and power (vigor). These qualities are suppressed due to the veil of karma. When the veil of karma is completely removed, consciousness manifests fully, and the soul becomes the Supreme Soul. The characteristic of karma is that which is done by the being due to the five causes of falsehood, etc. Falsehood, non-restraint, carelessness, passions, and attachment, any of these five causes brings a kind of unconscious substance into the soul, which is called by various names in other philosophies, such as

passions. It is due to the presence of these villains that Yoga or Asrava of Karma becomes bondage and without these, it does not. When it does not result in Bondage, it is called Iryäpathic Asrava non-affecting) Karma, which departs from the soul as soon as it comes in. The Karmic influx accompanied by attraction or aversion is called Sämparäyika Asrava (affecting influx), which attach the Karma Pudgal with the soul and results in bondage with the soul. The causes of such connecting Influx, Sämparäyika Äsrava are: • Twenty-five types of activities - Including acts of false faith, negligence, attachment etc. Three Yoga - Activities of Mind, Speech and Body • Five Avirati - Nonobservance of vows of nonviolence, truth, non-theft, sensuous pleasure restraint and non-possessiveness. Four Kashaya - anger, pride, deceit & greed. • Five senses - (& their actions) Sense of touch, taste, smell, sight & hearing. To summarize, a soul, which is acting through thought, speech or action under the influence of Passions (Kashaya) will attract Karma that will stick to the soul, just like dust blown by wind sticks to a wet or oily piece of cloth, and will become bondage. This type of Asrava is of the nature of affecting Karma. Another soul acting similarly without Passions (Kashäya) may attract Karma but that Karma will not stick to the soul, just as dust blown by wind to a dry piece of cloth will not stick to it and are known as Nonaffecting Karma. Bondage of Karma It might appear incorrect to say that Karma get attached or retained by the soul as the Karma as we have seen karma are non-conscious, non-living matter and, therefore, a passive agent. Actually, it is the living soul that is the conscious and active agent, which by its vibrations through the acts of body, speech and mind attracts and retains the Karma and binds itself. However, it has to be remembered, that the soul is not a completely free agent (except when in pure state) and is acting under the influence of past Karma with which it has beginningless attachment, and which are in turn guiding its activities as they come to fruition. Further, though the Karma are considered lifeless and non-conscious, due to their attachment with the soul they acquire conscious character and give results. Similarly, though the soul is invisible and 188 JAIN PHILOSOPHY AND PRACTICE - 2 Page #189 -------------------------------------------------------------------------- ________________ • Pao does not have shape, due to the close association with Karma it acquires a Karmic body which is with shape and form and which is its constant companion. It has been noted above that due to the three types of Yoga, activities of the soul (body, speech and mind), vibrations are caused in the Pudgal which are attracted to the soul and get converted into Karma. It has also been mentioned that these Pudgal or Karma Varganä get attached to the soul due to presence of the four passions; Anger, Pride, Deceit and Greed along with Yoga activities. It is clear that it is with passions that the influx becomes bondage (Bandha) of the soul. Thus, the passions are the principal causes of bondage of soul and its transmigration in the world, though the presence of Yoga is a precondition. As mentioned earlier, causes of Bondage or Bandha are same as the causes of Asrava or influx. • False vision or faith (Mithya Darshan) implies want of true belief or indulgence in false belief. Undisciplined life (Avirati), is not following the five vows (Vratas) Indulgence in violence, untruth etc. Negligence (Pramäda), is carelessness in thought, word or deed Passions (Kashaya) - Anger, pride, deceit, and greed. • Yoga - Activities of mind, speech and body In addition, these are the prime agents of bondage and therefore are rightly considered so along with Yogas (cause of influx). It must have become evident that the Influx and Bondage (Äsrava and Bandha), so as Samvar (stoppage) and Nirjarä (eradication) are occurring all the time simultaneously. These are very complex phenomena that can be gauged exactly by only omniscient ones the Keval-inänis. Kevalis can see the interplay of soul and Karma Pudgal like clean water on one's palm. Before closing this discussion and going over to the attributes of Karma it may be recalled that some Karma bondage is good or happy meaning thereby that they result in worldly prosperity, physical well-being etc. However, it is still bondage, and it results in continuation of transmigration of the soul in the world and obstructs its final release, the Moksha. Various aspects of Bondage of Karma to the Soul A number of questions can arise about different aspects of Bondage or Karma Bandha e.g. What is the result of such Bondage, does Bondage affect all quantum (Pradesha) of the soul or part only, is the bondage similar for all souls, etc. The answers to these questions throw light on the process of Bondage and therefore deserve mention here. It is the result of Bondage that Karma varieties are

the combination of karmic atoms that affect the soul's power due to the actions performed by the living being. This combination is called karma, and this karma is the seed of the different, diverse, and unequal states of the living beings. Through this seed, the living being acquires various types of afflictions, diseases, and limitations. This is what the Turkish proverb says: "Karma is the master, whatever you do, you will get the same result." As a living being acts, so it receives the fruits. There is no injustice in this. The common people believe that "karma's path does not stop." Indian thinkers have given great importance to the theory of karma. All, whether they are soul-believing Jains, Sankhya and other non-soul-believing schools, and even God-believing thinkers, have accepted the existence of karma and the fact that it brings happiness, sorrow, etc. to the living being. Due to the consequences of karma, the living being acquires various types of inequalities. As one has acted with karma, so one's destiny and outcome become. Past karma arises and according to it, new karma is bound. This cycle has been going on since time immemorial. To clarify the meaning of karma, various philosophers have used words like Maya, Avidya, Prakriti, Apurva, Vasana, Dharma-Adharma, Adrishta, Sanskar, etc. 1 Acharanga 31 ====================== | Romanization (original text) | ====================== ( 27 ) kalpita nahIM kintu vAstavika tathyoM para AdhArita hai| karmavAda kA mUla prayojana jagata kI dRzyamAna viSamatA kI samasyA ko sUjhalAnA hai / karma kA sAmAnya abhiyArtha kiyA hai, lekina jaba usake vyaMjanAtmaka artha ko grahaNa karate haiM to jIva dvArA hone vAlI kiyA se Atmazakti ko acchAfer karane vAle paugalika paramANuoM kA saMyoga hotA hai aura isa saMyoga ke are at ko fafar avasthAnoM kI prApti honA karma kahalAtA hai aura yahI karma prANijagata kI svarUpa sthiti kI vibhinnatAoM, vividhatAoM, viSamatAoM kA bIja hai| isa bIja ke dvArA jIva nAnA prakAra kI Adhi, vyAdhi, aura upAdhiyoM ko prApta karatA hai kasuNA uvAhI jAya / isI bAta karU turkI ke zabdoM meM-karma pradhAna fvazya kara rakhA jo jasa kara hi so tasa phala claa| prANI jaisA karatA hai, vaisA hI phala prApta hotA hai| isameM kisI prakAra kI malabhatA nahIM hai| janasAdhAraNa meM so karma ke bAre meM yaha mAnyatA hai karamagati TA nahi TaraM / bhAratIya koM ne to karmasiddhAnta ko ati mahatvapUrNa sthAna diyA hai| jisane bhI AtmavAdI -jaina, sAMkhyAdi anAtmavAdI bI evaM yahA~ taka ki IzvaravAdI vicAraka haiM, sabhI me kama kI sasA aura usake dvArA jIva ko sukha-duHkha Adi kI prApti honA mAnA hai aura karmavipAka ke kAraNa yaha jIva vividha prakAra kI viSamatAoM ko prApta karatA hai| jisane jaisA karma kA andha kiyA hai, usake anusAra sI-sI usako mati aura pariNati hotI jAtI hai| pUrvavaddha karma udaya meM AtA hai aura usI ke anusAra navIna karmabandha hotA jAtA hai| yaha cakra anAdi se cala rahA hai / karma ke Azaya ko spaSTa karane ke lie vibhinna darzaniyoM ne mAyA avidyA, prakRti, apUrva, vAsanA, dharmAdharma, adRSTa, saMskAra Adi zabdoM kA 1 AcArAMga 31 Page #26 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- It is observed and concluded that every action and tendency of a living being creates karmas, which result in happiness or sorrow, either immediately or in the future. These karmas are the cause of the living being experiencing auspicious or inauspicious fruits. However, when the soul, through its own power, becomes free from all karmas and attains liberation, it is called liberated. In this state of liberation, karmas no longer bind with the soul and do not bear their fruits. The peculiarity of the conscious entity cannot be explained without accepting karma. The soul, according to its past karmas, creates its own nature and circumstances, which influence external material objects and lead to their transformation. This is how karma-phala (fruits of karma) are obtained. The time of ripening of karma is determined by the time of its creation, and even during the time of its manifestation, the material elements of space, time, and emotions play a role. Therefore, the soul experiences the fruits of its karma accordingly, whether they are subtle, moderate, or gross. The question arises: how does karma become connected with the living being, making it experience happiness, sorrow, and other forms of duality, and how does it receive the fruits of karma in this way? The answer is that even though the soul is pure and luminous, it continues to accept subtle particles (pudgalas) through its karmic-narrative self. This process of acceptance involves the participation of the mind, speech, and body. As long as the living being is attached to passions (kṣayā), it continues to bind karmas that bear fruits (vipaka-udaya). According to these bound karmas, the living being experiences auspicious or inauspicious fruits. There is no other giver or helper in this process of experiencing fruits. If someone else is considered to be a helper in

Book Title: Jain Karma Philosophy Punya and Pap Karma Author(s): Pravin K Shah Publisher: JAINA Education Committee Catalog link: https://jainqq.org/explore/200000/1 JAIN EDUCATION INTERNATIONAL FOR PRIVATE AND PERSONAL USE ONLY Page #1 -------------------------------------------------------------------------- ________________ Jain Karma Philosophy - Punya (Meritorious) and Päp (Sinful) Karma_V12 Jain Karma Theory Introduction The concepts of Punya Karma and Pap Karma are more or less identical with most religions; however, they are more sensitively treated by Indian philosophies. They take into consideration not only the actual act but also the intention behind it. They are unanimous in adoring meritorious intentions and activities and in condemning sinful ones. One may obtain material happiness and comforts as a result of virtuous Karma. However, material happiness does end, and comfortable situations do not last forever. Then one has to undergo miseries unless one has in the meantime earned other Punya Karma while enjoying the fruits of the past Punya Karma. Some activities however cannot be clearly labeled as good or bad. In the spiritual sense, the intention behind performing such activities play an important role in deciding whether it would attract virtuous or non-virtuous Karma. Thus, Päp and Punya are to be viewed in relative terms and they depend upon one's mental attitude in a given situation. Acquiring Karma and their consequences Jain philosophy explains that the bondage of karma occurs due to the soul's Mithyätva (illusion or ignorance of proper knowledge of reality), Avirati (vowlessness), Pramada (spiritual laziness), Kashäya (anger, ego, deceit, greed etc.) and Yoga (activities of the mind, body, and speech). In other words, new karma bondage occurs due to the presence of Mohaniya karma and Yoga. Mohaniya karma consist of Darshan Mohaniya Karma which is Mithyatva and Charitra Mohaniya which is Kashay or a lack of spiritual conduct Yoga means activities of body, speech and mind. Under normal circumstances we will never be free of karma because at every moment we remove some old karma and acquire some new karma because we are under the influence of Mohaniy Karma. Dravya karma, Bhava Karma and Nokarma Jainism defines three types of substances exist when a soul is attached with karma. They are Dravya karma, Bhava Karma and Nokarma: Dravya Karma Physical karmic particles they get attached to a soul. Bhava Karma A reflection of the soul or the state of a soul at that moment. It is not the physical Karma particles but a specific form (Paryaya) of a soul such as angry soul or greedy soul or a peaceful soul. Nokarma Everything else in the universe other than Soul and Dravya Karma is called Nokarma. This includes our physical body, physical mind, words, smell, sound, color, relatives, friends, house, furniture, and all other items we come across in the universe. During karma bondage process, the following relationship exist among Dravya karma, Bhava Karma and Nokarma. For the soul's next moment Paryay which is new Bhava karma: Both Dravya karma and Nokarma are nimitta causes (catalytic agents) of new Bhava karma of new Paryaya of the soul. However, the Upadan or real cause is the soul itself. Page #2 -------------------------------------------------------------------------- ________________ For Karma Particle to attach to the Soul which Karma Bondage: Bhava karma and Nokarma are nimitta causes (catalytic agents) of new Dravya karma bondage attach to the soul. However, the Upadan or real cause is Karma particles that existed at that moment. ⚫ In this process Nokarma are not being affected. They are just present in their own state and this presence is also called Nimitta cause. Types of Bhava Karma At every moment, we are engaged in some type of mental activities. These mental activities or inner reflections (Bhava) are classified into three categories as follows: • Non-virtuous Reflection is called Ashubha Bhäva. • Virtuous Reflection is called Shubha Bhäva • Pure Reflection is called Shuddha Bhäva The Shuddha Bhäva is the true nature of the soul which is known as Knower and Observer. This is devoid of any attachments or desire of any accomplishment. However, he continues to do virtuous work. In other words, the reflection is known as Knower and Observer, but the work is always Virtuous with full of Compassion. There is no Doer or Karta Bhav exist. Types of Dravya Karma In Jain philosophy the Dravya karma are classified as four Ghäti and four Aghäti karma The same karma are also classified in a different way into Punya and Päp karma categories. Four Ghäti Karma Ghäti Karma obscures the true nature of the Soul and they are defined as follows: Mohaniya Karma Deluding Karma obscures blissful nature or happiness or Samyak faith, Samyak knowledge, and Samyak conduct of the soul Obscures infinite Knowledge of the soul Obscures infinite Perception of the soul Obstructs infinite Power and Energy of the soul