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Bhaya wan Mahavir)
[.541
like the relation between the seed and the tree and are from times beginningless.
Here a question may be asked-when the two Dravya and Bhava Karmas give rise to one another, how is it possible to have complete non-existence of them ? But this can be satisfactorily answered by the analogy of the søed and the plant. That the seed produces the tree and the tree the seed in an accepted relation for all times. But is the seed is burnt to ashes in fire the birth of the tree is impossible. In like manner when the Bhava Karmas are completely annihilated with the fire of penance they can not produce Dravya Karmas. Their cycle is cut short then and there and the soul becomes free.
The Dravya Karmas are of eight kinds;-( i )Jnanavarana (ii) Darshanvarana (iii) Vodneeya (iv) Mohaneeya (v) Ayu ( vi ) Nama ( vii ) Gotra (viii) Antaraya.
(1) Jnanavarana Karma.--These envelope the quality of knowledge possessed by the soul. They limit the limitless knowledge.
(II) Darshanavarana Karma.--The faculty of knowing the general qualities of things is called Darshana. The karmas that blind this insight are called Darshnayarana karmas.
(III) Vedniya.-This Karma is of two kinds:--(i) Sata (ii) Asata. To give the different senses experience of their respective functions is called Vedaniya. To give them a taste of pain and misery is called Asata Vedpiya and to give them a taste of happiness is called Sata Vedniya.
(IV) Mohaniya Karma.--This is the greatest enemy of the soul. This is the prime motive of the world. This precludes
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