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of karmic-matter while the passions determine the duration (Sthiti) and the intensity (Anubhaga), mild or intense power of fruition of the Karma.
Karma, in Jainism is the binding particle. It binds the soul with the body hence responsible for our worldly existence. Karma has the same place in Jainism, as unseen potency (Adrista) in Nyaya, Prakrti in Śānkhya, Maya in Vedanta, Vasana in Buddhism, Sakti in Saivism and Pasa (trap) in Sakta School. Karma is something foreign which veils the natural faculties of infinite knowledge, infinite perception, infinite bliss and infinite power. is also responsible for our pleasant and unpleasant experiences and worldly existence. According to Vidyanandi, two functions of the Karma are to obscure the natural faculties of soul and to defile the soul. Jainism also believes in the same modus operandi of karma. According to it karma itself is competent to produce its fruit in due course of time and there is no need of God or other external power for its fruition.
The Karmas are of eight types - (i) Jñānavarana : knowledge obscuring, (ii) Darśanavarana : perception obscuring, (iii) Vedaniya: feeling producing, (iv) Mohaniya deluding, (v) Ayu age determining, (vi) Nama : body or personality determining, (vii) Gotra: status determining and (viii) Antaraya obstructive (Tattvārthasutra, 8/5).
Among these eight types of Karma, Jñānavarana, Darśanavarana, Mohaniya and Antaraya - these four are considered as destructive Karma or Ghati Karma, because they obscure the natural faculties of infinite knowledge, infinite perception, infinite bliss and infinite power, respectively. The other four - Vedaniya, Ayu, Nama and Gotra are called Aghati or non-destructive Karma.
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