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In the Vestibules of Karma
aspects of Karma is psychologically significant, as it presents the interaction of the bodily and the mental due to the incessant activity of the soul.
This bondage of the soul to Karinan is of four types, according to nature (praksti), duration (sthiti), intensity (anubhāga or rasa) and quantity (pradeśa). 47
Even as a pudding (modaka) having ingredients used for curing gastric trouble cures the ailment, as does the pudding having ingredients removing biliousness or phlegm, so also the Karmic particles which have become Frānāvaraniya Karma veils knowledge, darsinävaraniya veils darśana. Similarly the effect of one modaka is restricted to one day and another for two days so the duration of Karma working for long time like Thirty Sagaropamas or short time of forty-eight minuites. In the case of varied intensity, as the pill measuring a prasti or two, so have the Karma particles under the influences of passions (Kaşāyas) due to Yoga (bodily, speech and mental activity) the soul attracts Karmic matter (Karma pud gala) which is then associated with the soul. As a lamp with its wick draws in the oil and converts it into the flame which is its body, so does the soul attract, due to attachment etc. the material aggregates and transforms them into Karmic matter. 48
Karma can be distinguished into eight types: 1) Iñānāvaraniya, that which obscures right knowledge; 2) darśanavaraniya, that which obscures right intuition, 3) vedaniya, arousing affective states like feelings and emotions; 4) mohaniya, that which deludes right faith; 5) ayu-karma, determinig the age of the individual; 6) nāma karma, which produces various circumstances collectively making up an individual existence like the body and other special qualities of individuality; 7) gotra karman, which determines the family, social standing, etc. of the iadividual; and 8) antarāyakarma which obstructs the inborn energy of the soul and prevents the doing of good actions.
Each kind of Karma has its limits in time within which it must exhaust itself. The accumulated Karma brings a transcendental hue or halo to the soul which is called leśyā. There are six Leśyās. These Leśyas have predominantly a moral resultant.
Karma is a substantive force. It has the property of developing the effects of merit and demerit. The Karmic particles build up a special body which is called Karma-śarīra which does not leave the soul till its emancipation. Karma has its psychic effects also. Bhava-Karma is immediate to the Jiva, while Dravya-karma belongs to the body. Five classes of Karmic conditions are mentioned. On account of the rise (udaya), suppre
47. Karma grantha, 3.2. 48. Tattvārtha Satra Bhasya Tikā (pt. I).
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