Karma Series - Principle Knots of Karma # 12

Article sourced from Jain Philosophy

Craving, aversion, and ignorance constitute the principal knots of Karma; receding therefrom constitutes the sure path of liberation.

Everything moves smoothly if there are no knots.

For instance, when one is sewing, the thread moves smoothly so long as there are no knots. As soon as a knot occurs, the sewing stops. The person has to remove the knot before going ahead with the work.

In routine life also we can maintain good relations with others, so long as there are no knots in the mind. Once there is a knot, the relation gets strained. In order to make it smooth again, we need to get rid of the knot.

Similarly the task of overcoming Karma could be smooth but for three knots of craving, aversion and ignorance. We need to strive hard to remove those knots.

Feeling bad amd sad causes attachment and resentment, in turn constitute the knots that lead to the bondage of Karma.

Likes and dislikes occur in other situations as well. We get various types of favorable or unfavorable situations as the result of our previous Karma. None of those situations is going to last forever. If therefore we stay equanimous in all the situations, we do not acquire new Karma. But by virtue of our conditioning we happen to crave for the situations that we perceive as favorable, and detest those which we perceive as unfavorable.

The other factor is ignorance. The term ignorance does not mean devoid of knowledge. No soul can ever be entirely devoid of knowledge. One can, however, be short of knowledge. Such shortage occurs on account of the influence of knowledge-obscuring Karma, which can be overcome by making enough efforts.

Here ignorance denotes wrong or misleading knowledge. It means that the person concerned is intelligent enough to learn, and he might also have studied scriptures. But what he has learnt does not lead him to the truth or to the right path. In other words, he has not correctly understood or grasped what he has learnt.

A bare knowledgeable person, whose state has been described in the first and second chapters, generally belongs to this category.

Such ignorance arises on account of perception-deluding Karma, and in turn it becomes instrumental in acquiring new deluding Karma.

Because of delusion one forsakes his true nature and identifies himself with the conditions that he gets from time to time. That false identification leads him to do what is not in the interests of his true well being. Such activity results in acquisition of Karma.

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