First Steps to Jainism Part 1

SR No.: 001640
Original Sutra Author: N/A
Author: Sancheti Asso Lal, Manakmal Bhandari
Publisher: Sancheti Trust Jodhpur
Publication Year: 2002
Total Pages: 300
Language: English
Classification: Book_English, Religion, & Education
File Size: 10 MB

Page 183

lities of the soul are distorted by the eight types of Karmas, which have to be destroyed for full realisation of its qualities by the soul. Out of the eight attributes of the soul four are innate attributes or fundamental qualities viz., Perfect Rationalism (Samyaktva) Perfect Perception (Darshan), Perfect Knowledge or Wisdom (Gyan) and Perfect Bliss or Prowess (Virya). Unless all these are realised the soul cannot be considered pure or perfect as elements of impurity or imperfection remain,, which vitiate the capacity of the soul. The four Karma that so vitiate or impair the soul are called Ghati Karma or Vitiating Karma. These are Deluding (Mohaneeya), Perception obscuring (Darshanavarniya) Knowledge Obscuring (Gyanavarniya) and Obstructing (Antraya) Karma which vitiate the four innate qualities of the soul mentioned above respectively. These vitiating or Ghati Karma may be divided into two subtypes i.e. (i) completely vitiating or Sarvaghati and (ii) Partially vitiating or Desh Ghati depending upon the extent to which they vitiate the innate qualities of the soul. Thus the omniscience obscuring or Keval Gyanavarnia Karma is completely vitiating (Saravaghati) while the other four sub-types of knowledge obscuring Karma are partially obscuring Karma i.e. Desh Ghati.
The Doctrine of Karma 39
(b) The remaining four categories of Karma viz., Status (Gotra), Age (Aayu), Physique (Naam) and Feeling producing (Vedniya) determine the physical or worldly existence of the soul in respect of level of family, duration of life, types of body and happy/unhappy states respectively, that the soul will encounter in the Physical existence. They do not vitiate or damage the innate characteristics of the soul and are, therefore, termed as Non-vitiating or Aghati Karma.
49. No-Karma-We come across this term, which is not very important or relevant to the subject under discussion. It is also interpreted in various ways. Some consider the Bodies other than Karma Bodies as No-Karma. It is also meant to signify the Karma Bodies after they have given results and have separated from the soul.
50. Vindication of the Doctrine of Karma-After endless argument about God, it has been concluded, that "for those who do not believe in God, no arguments are possible, for those who believe in God,no arguments are necessary". Same thing may be said about the concept of Karma and no proof is possible or necessary for this theory. Nor can it be proved in a laboratory. However, it is a
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