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Praśamarati
forth others' faults), Matsara (jealousy), Asüyă (prolonged non-forgiveness), Vaira (enmity), and Pracaņdana (anger which provokes anger in others).
20,21,22,23. The Atman which has the following defects is known as (being full of) Kaşaya:
Because of wrong faith his vision is unclean, and hence he is continuously enveloped in Råga and Dveșa. This in turn, makes, that Jiva continuously do Arta and Raudra Dhyāna (or the impure meditation). (Explanation : It is held that all beings do the pure or the impure kinds of Dhyāna. Dhyāna, briefly speaking, is to concentrate on something to the exclusion of all else. Thus when one wishes (and gets so preoccupied with the thought attendant with the wishes) to escape the unpleasant and get the pleasant in life, he is said to be in Ārta Dhyāna. When such a wish becomes a compulsion and takes total possession of oneself (e.g. before committing a murder), he is said to be in Raudra Dhyāna; which is, therefore, a far more degraded Dhyāna. (The two" Pure Dhyānas are Dharma and Sukla. The latter is far more pure and elevated than the former).
Because of this impure Dhyāna, (and through the five senses and the five sins - namely killing, lying, stealing, non-celibacy and gathering/ aggrandizing these are the five types of Aśrava (inflow) of Karmas, which results in the Ātman being covered with many impurities.
Thus he is unable to discriminate between right and wrong action; he is unable to distinguish between right and wrong thoughts; and ultimately becomes Mūdha (stupid). Hence he is jammed into the following four trains of thought regarding : 1) food, 2) fear, 3) search for things to gather, and 4) sexual pleasure.
Hence the very powerful eight Karmas are formed in an
