ISJS Jainism Study Notes E5 Vol 03

SR No.: 007713
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2012
Total Pages: 292
Language: English
Classification: Book_English
File Size: 7 MB

Page 32

Depending upon their particular effects on the living beings, eight primary types of karma grouped into two major categories viz. 1) Ghāti (Destructive) and 2) Aghāti (Non-destructive) have been described.
Destructive Karmas obscure, distort, impair or prevent the true and full expressions of the intrinsic attributes of the soul (pure Jīva). Destructive karmas include: 1) Darsanāvaranīya (Perception-Obscuring); 2) Jñānāvaraniya (Knowledge-Obscuring); 3) Antarāya (EnergyObstructing) and 4), Mohanīya (Deluding) karmas.
Non-Destructive karmas include: 5) Vedaniya (Pain-Producing); 6) Nāma (Physique determining); 7) Gotra (Status-determining) and 8) Ayuşya (Age-Determining) karmas. NonDestructive karmas affect the forms, structures and functions of the physical body of the living-being and not so much the attributes of its soul.
The origins of the mental, verbal and physical activities (Yoga) of the physical body (Sthūlaśarīra) can be traced to the states of consciousness expressed by the subtle-body (Sūksmaśarīra) constituting soul enveloped by the karmic matter). The behavior and evolution of living beings, existing in various physical forms (gross bodies) as plants, microbes, insects, animals and humans, are essentially determined by the complex dynamics of interactions of their souls with the subtle, invisible, sub-atomic material, the Karmic particles.
2.3. Bhāva as Expression of Consciousness The power to act and feel originates from the complex combination of the subtle body with the physical body. At any instant of time, interactions of adhyavasāya (that power of the soul which remains unobstructed by the karmic body) with the system of kaşāya (primal drives, instincts and passions) induced by the karmic-body influence expressions (pariņāma) of the consciousness (cetanā) manifesting as bhāva (feelings, emotions, passions, desires) at that moment. The karmic particles decay or fall off after fruition (vipāka), however, their dissolution (nirjarā) can also be accelerated by self-discipline (saṁyama) and meditation (dhyāna), which appropriately modify the expression of the existent state of consciousness (bhāva). Depending upon the nature of these interactions and their further effects on the dynamics of karmic-body, bhāva have been classified into five types: 1. Pāriņāmika-bhāva (P) due to soul's own natural disposition; 2. Audayika-bhāva (A) resulting from the fruition of the karma, 3. Aupaśamika-bhāva (U) resulting from cessation of the effect of the karma, 4.Ksāyopaśamika-bhāva (SS) resulting from partial cessation and partial annihilation of the
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