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DOCTRINE OF KARMA
135 the fine matter gets into the soul and is tied to it according to the modifications of consciousness consisting of kasāyas, i.e., anger, pride, deceit, and greed. Therefore, first of all there is an influx of karmic particles and then there occur certain activities of mind which are responsible for the actual bondage. In the state of bondage, soul and karma are more intimate than milk and water. Once matter enters the soul, it causes various kinds of effect on it. The bondage is of four kinds: according to its nature, duration, intensity, and quantity. The activities of thought, speech, and body are responsible for the nature and quantity. The duration and intensity result from attachment and a version. Karma may remain latent in the soul for a definite period without emerging into appearance. When the moment for its enjoyment arrives, it becomes apparent and releases itself.
As has already been mentioned, the soul has been eternally infected by matter, i.e., its association with karma has no beginning. Moreover, it is gathering new matter every moment. The liberation of soul from matter is possible by certain means. The soul must stop the influx of new karmas and eliminate the acquired ones. Through this twofold method, it can attain the ultimate goal, i.e., emancipation. All obstacles which impede the manifestation of its true nature are then automatically overcome, because it is released from the foreign domination of karma. This being the situation, when liberation is attained it can undisturbedly make manifest its own innate nature, i.e., infinite knowledge, etc. FOUR KINDS OF BONDAGE
The atoms that have become karma can be contemplated from four points of view : 1. According to their nature ( prakrti). 2. According to their duration (sthiti). 3. According to their intensity (rasa or anubhāga). 4. According to their quantity (pradeśas ),1 NATURE
It has eight fundamental species (müla prakytis):2 1. Knowledge-obscuring karma (jñānāvarana),
1 Karma-grantha, I, 2. 2 ibid, I, 3.
