Sambodhi 1972 Vol 01

SR No.: 520751
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani
Publisher: L D Indology Ahmedabad
Publication Year: 1972
Total Pages: 416
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 11 MB

Page 57

In the Vestibules of Karma
55
Of the eight main types of Karma, the four Jnanavaranly2, darśanavarantya, mohaniya and antardya are ghatı Karma, as they obscure the capacity of knowledge and intuition, delude the soul into wrong ways and obstruct its inherent energy Some of them are completely obscuring (sarvaghalı) and others are partially obscuriog (desnghat) But even in this the soul still retains an element of right knowledge and intuition, as a very dark and denge cloud cannot completely cover the lustre of the sun or the moon In that case it would mean the conversion of spirit into matter 50 The infinitesmal part of the pure and perfect knowledge ever remains, as a rule, uncovered in any form of existence of the soul 61 For example, Karma which covers Kepalojnana is regarded as sarva-ghat while other subtypes of Jnanavaraniya Karma are considered as deso-ghal Same is the case with Karma covering Kevala-darśana and that which covers other types of darsana The predilection for untruth (muthyalva) completely obscures the desire for truth Still the desire and capacity for knowing the truth about wordly things remains unobscured The analogy of the cloud is useful here also 12 The soul, thus, cannot lose all its characteristics even if it is infected by sarva-ghatı Karma , otherwise it will be matter Defa-ghatı Karma obscures knowledge partially It also obstructs in the same way intuition and energy For instance, even the least developed organisin has the minimum necessary energy for the process of metabolism and movement of individuals into different births due to antarāya Karma
The aghat Karma (non-obscuring) consists of all the sub-types of (1) vedaniya, (2) nama (3) gotra and (4) Ayu Karma They do not obscuro any fundamental quality of the soul They only appear like ghati karma when experienced along with them 63
Karma bas also been classified into (1) auspicious (Subha) and inauspicious (Afubha) types Those which lead to enjoyment of pleasure are auspicious and those which lead to suffering are inauspicious However, perfect state is to be realised when all activities, auspicious or inauspicious, are stopped Thereby both types of Kacma are not accreted to the soul, Such activities lead to influx of Karmaśrava by which Karma matter flows into the soul 54
The Buddhists have classifilod Karma on the basis of different princi ples There are four typos of Karma on tho basis of the functions they
80 Karma Grantha. 2 81 Nandı Satra 2 52 Ibid 83 Ibid 64 Tattvartha Sætra VI 1-2.