Charlotte Krause her Life and Literature

Author(s): Shreeprakash Pandey
Publisher: Parshwanath Vidyapith

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Dr. Charlotte Krause : Her Life & Literature
knows 158 (or 148 respectively ) kinds of Karma, viz., five kinds of Jñānāvaraṇīya-karma, which, as a bandage over the eyes make seeing impossible, shut out right knowledge, nine kinds of Darśanāvaranīya-karma which, as a royal door-keeper hinders the king from seeing his visitors, shut out right sensual perception, two kinds of Vedaniya-karma, which, like honey, being licked off from the edge of a sharp knife, cause both pleasure and pain, 28 kinds of Mohaniyakarma which, like spiritual drinks, intoxicate the individual, 4 kinds of Ayusya-karma, which, as foot-irons make the individual helpless in its movements, keep it bound to its respective forms of existence for the period fixed, 103 kinds of Nāma-karma, which, like a sculptor, impart bodily proportion, colour, etc., 2 kinds of Gotrakarma, which, as a potter classifies his jars according to their quality etc., impart position and rank, and 5 kinds of Antarāya-karma, which, like a royal treasurer, who refuses to pay out the sum of money promised by the king, hinder man from enjoying his due share.
Thus, the Karmas force the self into its due body, into its due class of beings, fix its life-time, and force it to undergo its due sufferings and its due pleasures, force it - indirectly - to heap up new Karmas incessantly, in place of the old ones consumed, by calling forth ever new reactions and activities.
It is logical that the Soul can get rid of its Karmas by two means, viz., by annihilating the old Karmas ( Nirjarā ) and by hindering new Karmas to be bound (Saṁvara). The annihilation of old Karmas takes place automatically, by daily suffering and enjoying ( Akāma-nirjarā ); but self-inflicted suffering, by practising the 12 kinds of inner and outer austerities, considerably aids and quickens the process ( Sakāma-nirjarā).
The best illustration of what true Sakāma Nirjarā is, offers the life of the Jaina ascetic with its various penances. On the other hand, it beautifully exemplifies also the essence of Saṁvara with its minute prescriptions as to the avoidance of even the slightest injury of life, of even the slightest untruth, the use of even the slightest