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Study of Civakacintā mani (virya). 1 As a result of these acts the power of the soul is disturbed in five ways : (i) Dānāntarāya karma - this prevents the soul from dispensing alms. (ii) Labhäntarāya karma - this binders the soul from receiving things. (iii) Bhogantar aya karma - this hinders the enjoyment of something which can be
enjoyed once, like eating, drinking, etc. (iv) U pabhogāntarāya karma - this hinders the enjoyment of something which can be
enjoyed repeatedly like clothing, dwelling, etc. (v) Viryantarāya karma - this hinders the will power of the soul.
These four ghātiya karmas lead the soul to the worldly miseries and at the same time retard its progruss by obscuring its eternal characteristics. Once the soul sheds these four karmas it can easily attain salvation as aghātiya karmas do not stand in the way of liberation. But when these four aghātiya karmas are in the soul it has its bodily existence. The four aghātiya karmas are : Āyuş karma, Nāma karma, Gotra karma and Vedaniya karma.
Ayuş karma determines th: ages of existence of the four kinds of beings. These are Deva-āyuş (karma which determines the age of the celestial), Manuşya-āyuş (karma which determines the age of human being), Tiryag-ayus (karma which determines the age of animal), and Naraka-āyuş (karma which determines the age of infernal beings). The inflow of manusya-āyuş karma is caused by slight worldly activities and by attachment to a few worldly objects. The inflow of tiryagāyuş karma is due to deceit and that of naraka-āyuş karma is due to an excess of sinful activities and attachments.
Nāma karma determines the individuality of the soul. The bad body determining karmas (leading to infernal and animal bodies) come into contact with the soul because of the distortions of mind, body and speech whereas the good body determining karma (leading to humao and celestial bodies) flows into the soul because of straightforward attitudes of body, mind and speech. The nama karma has one hundred and three sub species which are mainly divided into four groups. They are : Pinda-prakịtis, Pratyeka-prakrtis, Trasa-dasaka and Sthāvara-dasaka.
Pind-praksti karmas are sixty five in number :
Four karmas which determine the state of existence, of celestial, human, animal, and infernal beings.
Five karmas which determine the classes of being, the one sensed, two sepsed, three sensed, four sensed, and five sensed beings.
Five karmas which determine the bodies,
Three karmas which determine the chief and secondary parts of the body. 1 Ts. VII: 13
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