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ANTARĀYA KARMA
Antarāya karma hinders capacities to donate (dāna), to gain (labha), to enjoy once (bhoga) or repeatedly (upabhoga), and that of virility or potency (virya). On fruition of antarāya karma the desired does not happen; hindrances or hurdles arise. If he wants to give charity, he cannot do so. If he wants to acquire something, he cannot do so. If he wants to enjoy, he cannot do so. If he wants to enjoy again and again, he cannot do so. If he wants to express or use his capacities like knowledge, he cannot do so. He gets or does what he desires only to the extent that he has accomplished the destruction-cum-suppression of antarāya karmas. For example, due to fruition of some meritorious karma he has acquired wealth but if the bhogāntarāya (enjoyment hindering) and upabhogantarāya (continued enjoyment hindering) karmas have come to fruition he is unable to enjoy that wealth. He has fallen sick and the doctor has restricted intake to pulse-soup. In such condition although he has all wealth and comfort but due to fruition of antarāya karmas he is unable to enjoy or use the available facilities. Similarly, he invests ample money in some business and works hard but instead of gaining profit he incurs losses. He stocks goods to make profit but some government policy causes a sudden fall in prices. Because of government controls or price-ceiling the goods cannot be sold at higher prices. As the funds are tied up the goods cannot be stocked indefinitely. He is forced to sell the goods at loss. This is the effect of fruition of antarāya karma.
VEDANİYA KARMA
Fruition of vedaniya karmas produces the external sources of happiness and sorrow for a person. Good health, power, favourable wife and children, wealth, etc. are the sources of happiness. Hunger, thirst, ailments, pain, harm, unfavorable wife and children, enemy, poverty, etc. are the sources sorrow. All these are external sources or causes of joy and misery. These external sources are found due to fruition of vedaniya karmas but sufferance or feeling of pleasure and pain is caused by the fruition of mohanīya karma. When sources of sātā-vedaniya (pleasure causing) are available and there is fruition of mohaniya karma the being considers the activity to be happiness. On the contrary when sources of asātā-vedaniya (pain causing) are
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