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તખક. 1
Nyaya-Kusumanjali.
admitting Karmans; Karman is neither anterior nor posterior to the soul. It is connected with the soul from beginning-less time. It is a reality according to Jainism and is material. It is the finest matter which a living being attracts to itself owing to certain impellent forces residing in the individual, not only attracted to but assimilated by the individual. It is an obscuring element obscuring some quality of the soul. It is accordingly classified under eight heads (1) Jnanavaraniya (knowledge-obscuring; (2) Dars'anavaraniya ( cognition-obscuring ); (3) Vedaniya (tending to give pleasure or pain); (4) Mohaniya ( causing infatuation ); (5) Nama (giving the living being the various factors of its objective individuality; (6) Ayushya ( determining the duration of life-period); (7) Gotra (ascertaining the surroundings, the family and the social status of the soul) and (8) Antaraya (acting as an obstacle in carrying out the desires of doing something good!.
The first four of these Karmans are known as Ghati Karmans as they obscure the chief attributes of the soul. The rest are called Aghati-Karmans. When the Ghati-Karmans are destroyed, one attains omniscience and he is then known as Jivan-Mukta (liberated though ensouled in body ). When all the eight Karmans are annihilated, one attains final liberation and is addressed as Para-Mukta (finally liberated). Thus it is clear that liberation is of two kinds:--Jivan-Mukti and Para-Mukti. For the
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