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understand the functions of this subtle body or karmanasharira, we must take a summary view of the eight kinds of karman of which it is composed. The first and second (jnanavaraniya and darshanavaraniya ) obstruct knowledge and faith. which are innate faculties of the soul or jiva; the third ( mohaniya ) causes delusion, especially the affections and passions; the fourth (vedaniya ) results in pleasure and pain; the fifth (ayushka) assigns the length of life to the person in his present birth; the sixth (nama) furnishes him with all that belongs to him as an individual; the seventh (gotra) makes him a member of the class or genus which he is to belong to; the eighth (antaraya ) produces hindrances to the realization of his virtues and powers. Each of these eight kinds of karman endures for a certain period, of varying length within which it must take its proper affect Then it is expelled from the soul. a process, which is called nirjara. The opposite process, the influx of karman into the soul, is called asrava, a term well known to students of Buddhisn). The occasions for asrava are, the actions of the body and mind (yoga ); they open as it were an inlet for karma matter to invade the soul. ļ that soul is in a state of iniquity,
2. e, if the person under consideration does not Shree Sudharmaswami Gyanbhandar-Umara, Surat www.umaragyanbhandar.com
