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Reals in the Jaina Metaphysics
sider it from four view-points viz—its Praksti or modes, its Sthiti or duration, its Pradeśa or the minutest part and its Anubhāga or nature of its fruition. We shall barely state the Jaina account of these.
FOUR STANDPOINTS FROM WHICH KARMA-BANDHA IS TO BE VIEWED
(i) The Prakrti of Karma: Under this head, the Jaina's describe the various kinds or classes of Karma-corpuscles. Primarily, the Ghātiyā the destructive and the Aghātiyā i.e. the non-destructive are the two modes of Karma. The Ghātiyā is so called because it destroys i.e. suppresses the infinite cognition and other natural attributes of a soul. The Jñānāvaraniya, (knowledge-obscuring), the Darśanāvaraṇīya (intuition-obscuring), the Mohaniya (deluding) and the Antarāya (obstructive) are the four modes of the Ghātiyā Karma. Under the Aghātiyā come the Vedaniya (feeling), the Āyuḥ (age), the Nāma (species etc.) and the Gotra (lineage). These eight again have their further sub-divisions. Karma is thus primarily of eight kinds, it is of 148 sorts in all.
(ii) The Sthiti of Karma: The outflow of Karma from the Jīva is called Nirjară. The Nirjarā is of two forms viz: the Avipāka or Sakāma and the Savipāka or Akāma. Owing to the practice of severest penances, Karma may flow away from the soul without yielding its fruits; this is Avipāka or Sakāma Nirjarā. If, on the contrary, Karma is not forcibly made to flow away in the above manner, it would be sticking to the soul until it has made the soul feel all its fruits, when it leaves the soul; this is Savipāka Nirjarā. The Jaina scriptures give an account of the period of time for which Karma sticks to a soul in cases in which the soul gets the Savipāka Nirjarā instead of the Avipāka. This period is called the Sthiti-bandha i.e. the time for which a soul is to remain in bondange. Sthiti is of two forms viz:—the Parā and Aparā, the maximum duration and the minimum duration.
(iii) The Pradeśa of Karma: A Pradeśa is the point in
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