________________
Indriyas, Karma and Leśyā
99
In Jaina philosophy Karma is studied from the four points of view, viz. its nature (praksti), duration (sthiti), intensity (anubhāga) and quantity (pradeśa).1 According to its nature, it is classified into eight fundamental species (mūlaprakştis), viz. jñānāvaranlyakarma (knowledge-obscuring karma), darśanāvaraniyakarma (intuition-obscuring karma), vedansya-karma (feeling-producing karma), mohaniya-karma (deluding karma which obscures the right attitude of soul to faith and conduct), āyus-karma (longivity-determining karma), nāma-karma (bodymaking or personality-determining karma with its general and special qualities and faculties), gotra-karma (status-determining karma) e. g. family, clan, caste, nationality, social standing, etc., and antarāyakarma (soul's energy-hindering karma). They are divided and sub-divided further into one hundred and fifty eight kinds of karma (i. e. uttaraprakstis of eight basic divisions of karma) with regard to various beings.
STUDY OF KARMA FROM DIFFERENT
POINTS OF VIEW Karmas are produced or manifested by consciousness, for they are transformed into bad position (sthāna), etc., like matters of beings, accummulated as food and collected as physical structure and there arise in one's mind fear and definite intention for killing a being and putting it to death. This Karma is the cause of bondage of soul.
Karmas produce six kinds of states in Soul, viz. (1) audayika (the state of soul caused by the unhindered realization of eight karmaprakstis, it consists of all accidental attributes of soul), (2) aupaśamika (the state is produced by the suppression of mohansya-karma, thought it still continues to exists and may 1. BhS,, 1. 4, 38; Pannavanā, Ist uddesāka and Karmagrantha,
1-6; Gommatasāra, Karmakānda. 2. Ceyakaļā kammā kajjaṁti-Bhs., 16. 2. 57. 3. Ibid., 17. 1. 594.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
