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Karmas are of many types ...
The devoted pursuit of the three gems breaks through the bondage of karma remaining on the atma from infinite time. This bondage, in spite of being without a beginning, does have an end.
A superior atma can break through these bonds but the bonds of an inferior atma never break. Its bondages neither have a beginning nor an end. Superiority and inferiority are the resultant feelings of the jiva. Why is a certain jiva superior, and why is another jiva inferior? There is no answer to this query. There cannot be any reasons attributed to. This does not happen purposefully, for those are the resultant feelings of the jiva.
The other bhavas of the jiva are related to karmas. Namely, audayika bhava, aupashamika bhava, kshayopashamika bhava and kshayika bhava. Audayika bhavas are that state of jiva which occurs due to the rise of any one of the eight karmas. The state of ignorance that occurs in a jiva due to the rise of the jnanavarniya karma is the audayika bhava. Similarly, the bhava that occurs in a jiva due to the rise of various other karmas is also audayika bhava.
The aupashamika samyaktva and waning of attachment and aversion that occurs due to the upashama (extinguishing) of mohaniya karma is aupashamika bhava.
The jnana and darshana occurring due to the kshayopashama of jnanavarniya and darshanavarniya, the samyaktva occurring due to the kshayopashama of mohaniya and the awakening of the virya and other strengths due to kshayopashama of antaraya and the waning of attachment and aversion, are all kshayopashamika bhava.
The kevaljnana, kevaldarshana, kshayika samakit, yathakhyat charitra and anantavirya shakti arising with the
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