Rajgeeta English Translation and Comentry on Atmasiddhi Shastra

Author(s): Shrimad Rajchandra, Manu Doshi
Publisher: Shrimad Rajchandra Mission

Page 150

Räjgeetä
After learning about the existence and everlastingness of soul, the pupil thinks that if the soul is inherently endowed with infinite enlightenment and blissfulness, why has the worldly soul been wandering from birth to birth while undergoing unhappiness and distress? Moreover, why should there be so much diversity in embodiment and the antecedent situations? While pondering over it the idea occurs to his mind that Karma could be the reason, and if it is so, the question would be: 'How does Karma arise?'
The theory of Karma is generally acceptable to all Aryan philosophies, but Jainism has gone deeper into the matter. It states that by virtue of indulging in craving and aversion the worldly soul continually acquires Karma. There are many types of Karma; Jainism classifies them in eight broad categories. Four of them, viz. age span, status, etc. do not affect the nature of soul and are therefore treated as Aghäti or non-defiling Karmas. The remaining four are called Ghäti or defiling ones. Of the latter four, Mohaniya (Deluding) Karma is considered the most hurtful, because that Karma does not allow the worldly soul to make out its true nature. As such, that Karma is mainly responsible for soul's wandering from birth to birth.
In addition to specifying different types of Karma known as Prakruti, Jainism also specifies its duration known as Sthiti, its intensity known as Ras or Anubhäg, and extent of the bondage known as Pradesh. It points out that Mithyätva, Avirati, Pramäd, Kashäy, and Yog are the five factors that lead to acquisition of Karma. Mithyätva denotes wrong perception, Avirati denotes absence of restraint, Pramäd denotes indolence, Kashäydenotes defiling instincts and Yog denotes undue or invigilant exercise of physical, verbal and mental faculties. Of these five factors, Mithyatva is the most significant.
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