Gommatasara Karma Kanda

Author(s): Nemichandra Siddhant Chakravarti, J L Jaini
Publisher: ZZZ Unknown

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III.- Feeling. The inflow ef pain-bringing-feeling (Asátá-vedaniya) karmic matter is due to the following feelings and acts :
1. Dukha, pain. 2. Shoka, sorrow. 3. Tápa, repentance, remorse. 4. Ákrandana, weeping. 5. Badha, depriving of vitality. 6. Paridevana, piteous or pathetic moaning to attract compassion.
These 6 can be produced in one's own self, in another, or both in one's self and another. Thus there are 18 forms of this inflow.
1. Bhútá-anukampá, compassion for all living beings. 2. Vratyanukampá, compassion for the vowers, 3. Dána, Charity, 4. Sarága-samyama, self-control with slight attachment; etc., 5. Samyam-asamyama, restraint by vows of some, but not of others, 6. A káma-niriará, equanimous submission to the fruition of karma, 7. Bála tapa, austerities not based upon right knowledge, 8. Yoga, contemplation, 9. Kshanti, forgiveness, and 10. Shaucha, contentment, these are the causes of inflow of pleasure-bearing feeling karmic matter, (Sátá-vendaniya).
IV.-Deluding. The inflow of Darshana mohaniya, right-belief-deluding karmic matter is caused by Avarnaváda, defaming the Omniscient Lord. Arhat Kevali ; the Scriptures, Shruta ; the Saints' brotherhoods, Sangha : the true Religion, Dharma ; and the Celestial beings. Deva, e, g. saying that the celestial beings take meat or wine, etc. and to offer these as sacrifices to them.
The inflow of right-conduct-deluding karmic matter is caused by the intense thought-activity produced by the rise of the passions and of the quasi-passion, no kashaya.
E.g. Joking about Truth, etc., disinclination to take vows, etc. including in evil society, etc.
V.-Age, As the age-karma, the inflow of Narakáyu karma, hellish age karma is caused by too much wordly activity and by attachment to too many worldly objects or by too much attachment.
B.a. committing breaches of the first five vows of non-killing, truth, non-stealing, chastity, non-attachment to wordly possessions. The point to be noted is that it is not the possession or ownership of wordly wealth which is sinful but it is the attachment to it which is a sin. Aman may be in the world ; but he must not be of it.