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Jaina Ethics and Miscellaneous Customs and Manners
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(1) Iñānā varanīya, that is, the Knowledge-obscuring, (2) Darśanā varanīya, that is, the Conation-obscuring, (3) Vedanīya; that is, the Feeling. (4) Mohanīya, that is, the Deluding, (5) Āyu, that is, the Age, (6) Nāma, that is, the Body-making, (7) Gotra, that is, the Family-determining, (8) Antarā ya, that is, the Obstructive.
The first obscures the inborn right knowledge of the soul and thereby produces different degrees of knowledge. The second obscures the conation attribute of the soul. The third produces pleasure and pain and thereby obscures the bliss-nature of the soul. The fourth disturbs the right attitude of the soul with regard to faith, conduct, etc. and produces passions and various mental states. The fifth determines the length of life of an individual. The sixth assigns everything that is associated with personality, that is, the kind of body, senses, health and complexion and the like. The seventh determines the nationality, caste, family, social standing, etc. of an individual at birth. The eighth obstructs the inborn energy of the soul and thereby prevents the doing of a good action when there is a desire to do it.
The eight kinds of Karmas are divided into two main types the ghātiyā and the aghātiyā, that is, the destructive and nondestructive. The former comprises the Knowledge-obscuring, the Conation-obscuring, the Deluding and the Obstructive Karmas; and the latter comprises the remaining four. The reason for the distinction lies in the fact that while the former destroy the manifestations of the real attributes of the soul, the latter are mainly concerned with its environments, surroundings and bodies.3
The Theory of Karma is the keystone in the arch of Jaina ideology. It tries to explain the reasons lying behind or causes leading to effects. It maintains that every happening is the result of antecedent causes. As the soul is regarded as the doer of actions, really the soul is made responsible for all differences in people's conditions. Whatever actions are performed by the soul, it must bear the consequences thereof sooner or later. There is no way out of it. The responsibility of consequences cannot
