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127
Ätmasiddhi
Chapter 9 Pupil's Third Doubt regarding
the Soul being Kartä After learning about the existence and eternity of the soul, the pupil thinks that if the soul is inherently endowed with infinite enlightenment and happiness, why has the worldly soul been wandering from birth to birth undergoing unhappiness and distress? Moreover, why is there so much diversity in bodies and varieties in worldly situations? While pondering over that, the idea comes to his mind that Karma could be the reason, and if it is so, the question would be: "How does Karma arise?"
The theory of Karma is generally acceptable to almost all the Aryan philosophies, but Jainism has gone deeper into the matter. It states that by virtue of indulging in craving and aversion, the worldly soul continually acquires Karma. There are many types of Karma, but Jainism classifies them in eight broad categories. Four of them like age span, status, etc. do not affect the nature of the soul and therefore are treated as Aghäti or non-defiling Karma. The remaining four are called Ghäti or defiling ones. Of those latter four, Mohaniya or deluding Karma is considered the most harmful, because that Karma does not allow the worldly soul to perceive its true nature and is thus responsible for its wandering from birth to birth.
In addition to laying down the different types of Karma, which is called Prakruti, Jainism also specifies its duration known as Sthiti, its intensity known as Ras or Anubhäg, and the quantity or area of the bondage known as Pradesh. It says that Mithyätva, Avirati, Pramad, Kashäy, and Yog are the five factors that lead to the acquisition of Karma. Mithyätva denotes wrong perception, Avirati denotes attachment and absence of restraint, Pramäd denotes indolence, Kashay denotes
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