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sing a sweet voice and having a sympathetic disposition—these are all due to the third type. The individual looking ugly, possessing an unsympathetic disposition and a harsh voice-- these are all due to the fourth type.
Gotra : This concerns the type of family in which the individual is born. Accordingly it is of two types--that which is responsible for the favourable and high family surroundings and that which makes the individual being born in a family in which there is no congenial atmosphere.
Antarāya : This is of five types and is responsible for obscuring the inherent power of the soul. The five types obscure respectively charity, profit-making, enjoyment, circumstances under which enjoyment will be possible and will-power. These are referred to as dāna-antarāya, lābha-antarāya, upabhoga-antarāya and vīryaantarāya karmas.'
In conclusion it should be noted that the individual himself is responsible for these various types of karmas and that these are not imposed on him from without. As such the responsibility of the individual is asserted and there is no suggestion even, of fatalism. Specific mention of the various types of karma responsible for the physical aspect of the individual suggests clearly that if the individual himself is responsible in determining the physical side of his being, it is very much more the case when it comes to determining the psychic and the spiritual aspects. The karma theory of the Jainas thus points to the fact that the individual is responsible for his own fate.
8 Karma-grantha, 1. 52 9 Ibid
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