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IV. III]
CLASSIFICATION OF KARMAN
235
ment of things that last only for the period of enjoyment, what prevents the enjoyment of things that last for some time and lastly what prevents the free expression of energy. These are, in brief, the types and sub-types of karman.
We have stated that karmic matter is attracted and bound due to vibrations (yoga) and passions (kasāya). Here it is necessary to distinguish between the functions of vibrations and passions. The length of duration (sthiti) and intensity of fruition (anubhāga) of the bondage between the soul and the karmic matter attracted depend upon the nature of the passions of the soul. The stronger the passions the lengthier and intenser are the duration and fruition of the bondage This rule, however, applies only to the bondage of inauspicious or sinfyl (aśubha or papa) karmans, that is, karmans whose fruition causes suffering. In the case of the bondage of auspicious or virtuous (śubha or punya) karmans, although the length of the duration varies directly as the strength of the passions, the intensity of fruition varies inversely as the strength. And this is but logical. The greater the defilement of the soul the less is its purity, and the less the purity the looser is the bondage of the auspicious karmans. And, therefore, the greater the defilement of the soul, the less is the intensity of the fruition of the auspicious karmans. In other words, the intensity of fruition of auspicious karmans varies inversely as the strength of the passions. As regards the relation between the length of duration and the intensity of fruition of karmans, in the case of the inauspicious karmans the intensity of fruition varies directly as the length of duration, while in the case of auspicicus karmanss the intensity of fruition varies inversely as the length of duration. There are interesting speculations about the measure of the maximum and minimum length of duration and intensity of fruition of the various karmans. The maximum lengths of duration are measured in years whose number is beyond
1 Ibid., VIII. 14.
2 It is also called anubhāva or rasa. Cf. Kg2, p. 63: anubhāgo raso 'nubhāva iti paryāyā).
3 Cf. thii anubhāgain kasayao kuņai.—Sivasarmasūri's Satakakarmagrantha, gäthā 99. See also Kg2, p. 120 (Karmagrantha V, gäthä 96).
4 Cf. kaşāya-vrddhāv anubhāgo 'śubha-prakrtīnām eva vardhate subhânäin tu parihiyata eva, kaşāya-mandatayā tu subha-prakstinām evā 'nubhāgo vardhate 'subha-prakstīnām tu hīyata iti na kaşāyam anuvartate. sthitayas tu śubhānām aśubhānāmi ca prakstīnän kaşāya-vrddhau niyamad vardhante, tada pacaye tv apaciyanta iti-Kg2, p. 51.
5 The three subha-karmans viz. those leading to the plant and animal life, human life and divine life are excepted. In their case the intensity of fruition varies directly as the length of duration.
6 Cf. yatha yathā śubha-prakstinām sthitir vardhate tathā tathā śubhānubhāgas tatsambandhi hiyate.. aśubha-prakstīnām tu sthitivsddhāv aśubha-raso 'pi tatsambandhi vardhata eva ..-Kg2, p. 51.
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