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THE DOCTRINE OF KARMA
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mere sensations of pain and pleasure do not have this retarding effect; and that is why one must distinguish between the vedaniyas and the nokasāyas. 13
This kind of Karma leads to wrong faith and arrests the spiritual development of the house-holder or the ascetic. There are nine Nokasāyas or quasi-passions : hāsya or laughter, rati or indulgence, gratification, arati or dissatisfaction, dislike, soka or sorrow, bhaya or fear, or jugupsā or a version, disgust, striveda or hankering after or longing for women, pumveda or hankering after men and napuṁsakaveda or longing for the neuter sex. All these are the causes of different Karmas. They can be controlled hy self-restraint. All these emotional experiences upset determines the balance of thought and action and the intensity of the passions the duration of the Karmas. When one is actuated by passions or quasi-passions, there takes place influx of conductdeluding Karmas. There are people who ridicule right faith in others and deride those in destress or misery. Sometimes laughter is a matter of aimless sport. Association with men or women of disgust ignoble character leads both to misery and sorrow. Feeling of for others or behaving with hatred, or feeling intense attachment towards persons of opposite sexes are all causes that soil the soul and attract fresh Karmas.
Aghātiya Karmas
These are of four kinds : Āyu, Nāma, Gotra and Vedaniya. Each of these has reference to beings born in any of the four states (gatis) of existence : human, celestial. hellish and sub-human.
Āyu Karma
The life-karmas determine the quantum of life in the states of existence as infernal beings, piants, animals, human beings and celestial beings. That Karma which determines the duration of life of an individual being in a particular state is called infernal-life Karma, tiryanca-life Karma, human-life Karma and celestial life Karma. It is responsible for determination of the duration of life of each individual being in its state of existence. When the
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