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Bhāva-karmas cause the bonding of dravya-karmas. When the duon of occupancy of dravya-karmas comes to an end they come to fruition and are shed. The generation of bhāva-karmas and bonding of dravyakarmas once again follow this. Thus the cyclic sequence of dravyakarmas and bhāva-karmas continues. There was no such specific moment of time when soul was in its pure state and in that state first appeared bhāva-karmas and consequently the bonding of dravyakarmas. In fact, this sequence of bhāva-karmas and dravya-karmas has no beginning. In case someone asks that seed came first or the tree. The answer is that there was no specific time when either tree or seed came and then lineage of tree from seed and seed from tree started. This is a beginningless sequence. In the same way the sequence of bhāvakarmas and dravya-karmas is beginningless. As a result the interaction of soul and karma is also without a beginning.
DISTINCTION BETWEEN SOUL AND KARMA
Soul is substance with consciousness (cetanā), it is the knower and the perceiver, it is incomprehensible by sense organs, it is formless, it has the capacity to expand and contract, in numbers it is uncountable, and it is a unitary substance with innumerable space-points (pradeśa). Karma is a substance devoid of consciousness, it is material, it has a form, it is a cluster of infinite ultimate particles of matter thus not a unitary substance. No space-point of soul becomes matter and no ultimate particle of matter becomes soul. With their unique attributes they always remain distinct. If gold and silver are melted and alloyed the gold with yellow colour and other specific properties remains distinct from the silver with white colour and other specific properties even within the alloy.
KINDS OF KARMA
Karmas that bind soul are broadly of two kinds - Ghāti type and aghāti type. The ghāti karmas vitiate or obstruct the attributes of soul and the aghāti karmas are related to outer manifestations of soul. The vitiating karmas are of four types - Jñānāvarana (knowledgeobscuring), Darśanāvaraņa (perception obscuring), Mohaniya (deluding), and Antarāya (power hindering). The non-vitiating karmas are also of four types – Vedaniya (karma responsible for mundane experience of pain and pleasure), Āyu (karma that determines the span
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