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A SOURCE-BOOK IN JAINA PHILOSOPHY
483
so also other forms of karma prevents the relevant experience. Antarāya karma refers to the inherent energy of the soul for knowledge experienced and action. Antarāya karma obstructs the energy to operate in the direction of getting experiences are external, for example the act of charity, the gains, the enjoyment of the objects and the objects connected with the inherent energy of the soul are external, but the acts connected with charity and experiences of their individual in experiencing the fruits of karma are internal in the sense that they are directly connected with the expression of soul energy.
There may be external objects ready to be given as charity, the conditions for giving charity may also be favourable, but if there is no internal urge on the part of one who gives charity is not yet aroused, the act of charity would not be possible. Due to the rise of danāntarāya karma, the person who wants to give dāna is not mentally ready. This is as idbhāva. When he is willing to it becomes sadbhāva. But sometimes we find occasions when even in the absence of the desire to give charity the charity is given, while even with the best of intentions the desired charity, we may not give it. In these circumstances dināntarāya karma operates in different ways. But the external circunstances are not directy related to dānāntarāya karma. It has a reference to the internal urge, the psychic factor which is responsible for the act of giving charity. The external circumstances are only occasions which are indirectly responsible for the rise, suppression and destruction (kếayopasamana) of the antarāyakarma. The real cause is psychological. It is the inner urge which is the expression of anantavirya (the infinite and inherent energy of the soul).
We also find that sometimes the circumstances are favourable, the objects are there, still we do not get the objects. This is due to the opesation of lābhāntaraya karma, which does not permit the rise of the desire of for getting the objects. Sometimes, we may have a desire to have the object, but circumstances may not be favourable. Similarly, in some situations all the three factors, the desire to give, the desire to take and the object that is desired are all present, but
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