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profit of any kinds, bhogantarāya which hinders enjoyment of a thing which can be enjoyed once, such as food, cloth, etc., upabhogāntarāya, which obstructs the enjoyment of something which can be enjoyed again and again, such as clothing, dwelling, bed, etc. and Viryantaraya which obstructs the power of souls and makes a very strong person incapable of exercising his power. In this way karmas are totally of 97 kinds (35-Com.).
We have already seen that these are the different kinds of karmas which bind the soul. Release will be gained only when the soul is dissociated from all kinds of karmas. Jainism believes that though the various karmas of man are constantly determining him in various ways, yet there is in him infinite capacity or power of right action by exercising which man can overcome all Karmas and become finally liberated. In fact all kinds of ethical disciplines are prescribed to achieve freedom from clutches of bondage of karma. The soul, weighed down by Karma, travels from life on the mundane level. At first the influx of fresh Karma is to be stopped by observing five vows, samitis, guptis, ten kinds of dharma, reflecting on 12 kinds of Bhävanās, conquering hardships and controlling passions. Then the already existing karma must be exhausted.
When this end is achieved, the age old partnership between the soul and matter is dissolved and the soul shines in its intrinsic nature of infinite faith, knowledge and bliss (Pr. 289). Freed of the dead weight of karma, the soul flies up to the summit of lokākasa and remains there ever after.
VII COMPARISON BETWEEN
AND PRAŠAMARATI
TATTVĀRTHADHIGAMASUTRA
Umāsvāti Vāca ka is one of the outstanding religio-philosophical personalities in the History of Jaina thought. His works viz., Tattvārthadhigamasūtra and Prasamarati are mile-stones in the development of Jaina philosophy. T. S. is purely a philosophical work while Pragamarati is a religio-philosophical treatise of more popular nature and it addresses monks and common men. Prasamarati is undoubtely a post T. S. work which is mainly written for the benefit of lay man. Contents of this work is the same as T. S., but certain improvements are made on T. S. to suit his practical purpose. The author of Prasamarati, using preciselyworded verses, does not feel it necessary to give elaborate accounts of many points which are already exhaustively described in T. S. and Svopajña-Bhāṣya. There is not only ideological similarity between these. tow works but certain sutras of T. S. are bodily lifted and inserted in
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