Book Title: ISJS Jainism Study Notes E5 Vol 02
Author(s): International School for Jain Studies
Publisher: International School for Jain Studies
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2.0 Name and kinds of Karmas Karmas can be contemplated from four points of view, namely:
i. According to the manner of their effect (prakrti) or species ii. According to the duration of their effect (sthiti) iii. According to the intensity of their effect (rasa) iv. According to their quantity, i.e. number of their pradeśa bonded
2.1 Species (prakrti) As indicated earlier, the soul's state (and its activities in that state) transforms simple karmic matter into appropriate 'specific function karmas' which interact with soul in their own ways. There are 8 primary species (mula-prakrti) of the karma, namely:
i. Jñānāvarana, which obscures knowledge, i.e. affect knowledge quality of the soul. ii. Dāršanāvarana, which obscures undifferentiated cognition or intuition. iii. Vedaniya, which produces the feeling of joy and grief, iv. Mohanīya, which obstructs belief and conduct, i.e. misguides the soul and make it
confused and desirous of others. V. Ayus, which determines the duration of life for the next birth, vi. Nāma, which gives the various factors of individuality through body features. vii. Gotra, which gives family and surroundings, viii. Antarāya, which hinders the jīva in his capability of resolution and enjoyment, limit the
energy (vīrya) attribute of the soul to weaken every aspect of the soul.
Each of these mūla-praktis is divided into a number of uttaraprakstis i.e. sub-species. The latter can, on their part, be separated into yet smaller sub-divisions, so that the entire number of the karmas is exceedingly large as are given in Annex II. Thus we see there are a total of 148, which can exist (satta). Similarly in activation (udaya) state of Karma, prakstis number only 122 as those associated with bondage are not included and the 20 of taste, touch, odour and colour are taken as just 4 instead of 20. Similarly in Bandha state the number goes down to 120 as two praktis of mohaniya i.e. samyagmithyātva and samyaktva cannot be bound by jīva.
The Karma prakrtis can be grouped in two classifications namely ghātiā i.e. obscuring (which to some extent affect the nature of the soul) and agāhtiä or non-obscuring (which do not
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