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existence in which a living is to take birth) is known as gati-namanidhatta-ayu.
3. Sthiti-nama-nidhatta-ayu : That karma the rise or operation of which causes the sustenance or stability of a living being in a particular birth is called the sthiti-näma-karma. It is different from jäti-nama-karma, gati-nama-karma, śarīra-nama-karma etc. because it is separately mentioned. (See No. 1, 2, 4, etc.) That äyukarma which is arranged with the sthiti-nama-karma is called the sthiti-nama-nidhatta-ayu.
4. Avagāhana-nama-nidhatta-ayu : Avagahana means that which a soul pervades and inhabits. Thus by avagahana is here meant śarira (body). In the sub-types of nāma-karma there occur five types of bodies viz. audārika, etc. That ayukarma which is arranged with the avagahanä-näma-karma is known as avagahananama-nidhatta-ayu.
5. Pradeśa-nama-nidhatta-ayu : Karmic atoms are known as pradeśas. That karmas which are experienced as pradeśas only, that is, which can have the rise of their pradeśas (pradeśodaya) but not of their fruit (vipäka) are called pradeśa-nama-karma. The äyukarma which is arranged with them is called pradeśa-namanidhatta-ayu.
6. Anubhava-nama-nidhatta-ayu : The fruit or result of karma is called anubhava. Not any anubhāva but that of the highest degree is meant in this particular context. That äyukarma which is arranged with the karma of the highest anubhāva is known as anubhāva-nama-nidhatta-ayu.
Here Ac. Malayagiri offers clarification that the objective behind the classification of the āyukarma into six types is to suggest that between the two members of each pair, viz. jātināmakarma-äyukarma, etc. it is the ayukarma that is primary. It is primary because the rise of jatināmakarma, etc. is governed by or dependent on the rise of äyukarma.
6. Prajñāpanātikā, folio 217 A.
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