________________
i. Knowledge obscuring (Iñānāvaraṇīya) karma, ii. Vision obscuring (Darśanāvaraṇīya) karma, iii. Delusion producing (Mohanīya) karma, iv. Pleasure hindering (Antarāya) karma, V. Inauspicious physique (Aśubha Nāma) karma, vi. Low status (Nīca Gotra) karma, vii. Painful feelings (Aśātāvedanīya) karma, and viii. Inauspicious rebirth (Nica Gati Ayu) karma.
Here, also, it must be clearly understood that pāpa is always undesirable. It is undesirable from the point of view of painful and unfavourable fruition as well as from that of barring the ultimate liberation of the soul. One must, therefore, desist from sinful pursuits how-so-ever enticing they may seem at the outset, in ultimate analysis they are painful and binding. 5. Āsrava Tattva (Karmic Influx) –
All activities of a living being whether they are physical, mental or verbal result in vibrations that attract karma-matter (karına-pudgala vargaņā) in its vicinity. This attraction and resultant entry of the karma-matter into the soul-field is termed as Asrava or karmic influx.
There are three schools of thought as to the causes of karmic influx. They are as under: - A. The first school of thought believes that karmic influx
results from the presence of passions (kaşāya) and the
activities of the yoga (body, mind and speech). B. The second school believes that it is caused by false-belief
(mithyātva), indiscipline (avirati), passions and yoga. C. The third school of thought is of the view that karmic
influx is a result of falsehood, indiscipline, negligence
(pramada), passions and yoga.
From the consideration of the quality of karmic influx, it can be of two types, namely ---
TATTVĀRTHA (THE FUNDAMENTALS) : 105
