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karma, must have had a beginning and yet it was said that the state of being with karma had no beginning. How are these statements reconciled?” I received the answer and saw the solution. The question arises from ambiguity in the meaning of the word 'state'. The particular state in which the soul is at any given date and place did have a beginning. The state of existence, if existence can be called a state, it should rather be called a 'fact; the fact' of existence did not have a beginning; there never was a time when the individual soul did not exist in some state and in some place.)
FOURTH LECTURE. It is the classification of the karmas from the point of view of their nature or function that is now being given. Class 1. has been called knowledge obscuring karma or Jnanāvaraniya karma. And as there are five forms of knowledge, as already mentioned, so there are five subdivisions of this Class I., namely, karma which obscures either the mutijnāna, the shrutajnāna, the avadhi, the manah-paryavajnāna, or the kevala-jnāna.
(This detailed classification of the karmas, or rather the subdivisions of the 8 Classes, continues now up to the end of the lecture No.9; Class I. is subdivided into 5 subdivisions ; Class 2. into 9
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