Jainism by Vividus

Author(s): Ramnik V Shah
Publisher: Ramnik V Shah Canada

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8. Antaraya Karma: this is responsible for obstructing the inborn energy, preventing the doing of a good action or undoing a bad action when there is a desire to do it. It is interesting to note here that the Jaina system has sub-divided these karmic chemical combinations further into a total of one hundred and fortytour classes calculated to account for almost every conceivable experience that a man has in one life-time.
There are even various types of bodies which an individual may possess, though not all simultaneously, but both subtle and gross: e.g. Karmana Sharira, the receptacle of karma atoms having no other bodily functions: Vaikriya Sharira, the transmutation body producing wonderful appearances which divine ultra-humans and men evolved to a higher occult level may assume; Aharaka Sharira, translocation body which the highest evolved saints such as Acharyas (Presidents) may assume for a short time in order to consult some one higher in the hierarchy at some distance, and finally Tejas Sharira, igneous body which in ordinary beings causes the digestion of food but in highly evolved sages or saints gives effect to their benedictions or curses.
According as the karmas give effect or lie dormant for the time being, they have five states of existence:
1. Parinamika: the inborn state with which a soul is embodied and is in a particular birth i.e. the karmas with which it is vitiated. This is also called developmental state.'
2. Audayika: when karmas are taking effect in the common course of activities in life producing their proper results.
3. Upshamita: when karmas are prevented for some time from taking effect, i.e. are dormant. They are only neutralised but are still present, like fire covered with ashes. In the case of holy men, this is often the case. 4. Kshapita: when karmas are not only prevented from ope
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