Jain Satyaprakash 1936 11 12 SrNo 16 17

Author(s): Jaindharm Satyaprakash Samiti - Ahmedabad
Publisher: Jaindharm Satyaprakash Samiti Ahmedabad

Page 96

શ્રી જૈન સત્ય પ્રકાશ
કાર્તિક It is necessary to understand the distinctions between the eight kinde of Karmas.
There are two main classe88:- viz. Ghấti (ua ) Destructive Karmas or Action-currents of Injury which attack and affect the very nature of the soul and 2, A-hati ( 24 ) Non-destructive Karamas or the action-currents of Non-injury, which do not affect the very nature of the soul.
The four Ghấti ( alla ) Karmas are :
1. Jnănãvorniya ştialapella ) Knowlege-obscuring Karma. 2. Darshanāvaraniya ( 2197204 ) Faith-obscuring Karma. 3. Mohaniya (A1014) which infatuates or deludes the soul. It affects both right belief and right conduct. It is like a solution of chalk in water. The solution is opaque and cloudy. When the chalk settles down the opacity being lost, transparency may be restored to the water or the chalk may be entirely separated from the solution, and permanent transparency obtained for the water. And 4. Antarāya ( Phocal Obstructive Karmas which hinder or obstruct the progress or success of the soul.
A-ghati ( ala ) Non-destructive Karmas or the action-currents of Non-injury do not affect the very nature of the soul. They are 1. Ayu (auty ) Karma, which determines the duration of our lives, 2. Nāma ( 117 ) Karma, which determines the character of our individuality i.e. our body, height, size, colour etc. 3. Gotra ( oila ) Karma, Family determining Karma, which determines our family, nationality. And 4. Védaniya ( agrila ) Karma, which gives pleasure or pain in mundane life. The nature of Karmas and their sub-divisions and their operation, subsidence and destruction, requires a detainled study of the Karma Philosophy.
A Sort Sketch of the Incidents of the Eleven Bhavas
(from five te fifteen) and of the Sixteenth Bhava.
Like innumerable Tirthankaras, Shramaņa Bhagaväna Mabāvira, taught Shree Gantama Swāmi-Indrabhuti his first disciple, as follows:-All the substances in the universe, composed of five chief elements are endowed with three innate qualites of 1. Utpāda (E-41€) birth; Coming into existence 2. Vyaya ( 14 ) Decay; going out of existence and 3. Dhrauvya (Mou) Permanence or continuous sameness of existence. This rule applies to living beings-they are born, are stable and are destroyed. Just as gold is a substance. When any ornament is prepared form it, the substance gold is born as an ornament and is known by the name of the particular ornament prepared. When that ornament is heated and melted at the time