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XXXVIII
Anadi time. Our task will be somewhat facilitated by looking more into the details of this theory of Karma, which is so very characteristic of Jainism. The evolution of Karma phenomenology and its working in the moral world will be described later on when we come to treat of the Jain Ethics. Here it is sufficient to enquire into its classification which sheds an amount of light on the Jain Metaphysics.
'Karma in its metaphysical sense means 'motion or action-current' and also the materialised effects or vestiges in so far as they affect the fate of the actor.' According to Jain philosophers Karmas are of two sorts: (1) Ghati or injurious and (2) Aghati or non-injurious.
The ideal is to be freed from both the kinds of Karma. Ghati Karmas are those which positively hinder the unfoldment of the physical tripartite possibilities. Aghāti Karmas are those which determine merely the outward physical environments. The first are of four kinds : Darshanavaraniya, Jnanavaraniya, Mohaniya and Antaraya. There are nine subdivisions of the Darshanavaraniya Karmas and five of Jnānāvaraniya. The Mohaniya or Charitra Mohaniya; the former has three and the latter twenty-five sub-divisions. The Antaraya Karma is subdivided into five classes. Thus in all there are forty-seven subdivisions of the Injurious Action currents.
The classification of Aghati Karma is somewhat complicated. The notion itself is ingenious and illustrates the subtlety of Jain Philosophy. It determines the outward conditions in which Soul is to work out its way; and the conditions are included in Karma according to Jainism. For, as we have seen, Karma means not only deeds but also the circumstances in which they are done and they are the energies of movement and from of the Jiva's own making which materialise into the Karma matter which clings round the Soul as potential energy of the system. And it is the kinetic release
