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The interaction of Sanskrit through Jainism
13 Fifteen bandbana nāma karmas which bind the newly seized matter with the accumulated karmas of the soul.
Five samghātana-nāma karmas which bind the scattered matter into one. Six samhanana-nāma karmas which unite the bones of the physical body. Six samsthāna-nāma karmas which determine the stature of the body.
Five karmas which determine the colour of the soul, black, blue, red, yellow or white.
Two karmas which determine the two odours, good and bad.
Five karmas which determine the five tastes, bitter, sour, acidic, sweet and astringent.
Eight karmas which determine the eight touches, soft, hard, light, heavy, cold, hot, smooth and rough.
Four ānupūrvi-nāma karmas which cause the soul to go from the place of death to its new birth according to the four states of existence (gati) celestial, human, animal and infernal.
Two vihāyogati-nāma karmas which determine the pleasant gait and the ugly gait of the soul.
Other than the above pindaprakstis there are eight pratyeka-prakstis, ten trasaprakrtis and ten sthavara prakệtis 1 and all these together make one hundred and three sub species of the nāma karma.
Gotra karma determines the low or high family, etc. in which the soul is born. The inflow of low family (infernal and anima!) determining karmas takes place when the soul indulges itself in the following actions: speaking ill of others (paranindā). self praise (ātmaprasaṁsā), concealing the good qualities of others (sadguṇācchadana) and proclaining in oneself the good qualities which one does not have (asad-güpodbhāvana).The high family (human and celestial) determining karmas flow into the soul through the opposite of the above mentioned acts.
Vedani ya Karma induces the feeling of pleasure and pain in the soul. The karma which causes the pleasure is called sätā-vedaniya karma and its opposite is asåtavadaniya karma. In gods and human beings the sā!a-vedaniya is predominent. Gods experience pain when their stay in heaven is exhausted and human beings experience pain due to cold, heat, death, accident, etc. Asāta-vedaniya karma is predominant in animals and denizens of hell and they rarely experience pleasure.
The concepts outlined above of saddravyas, navapadārthas, pañcāstikāyas and eight karmas and their effects on the soul are frequently alluded to by Tēvar in his poem. For example in several places where the Jaina deities are praised, the praises are couched in terms which involve the deepest understanding of these philosophical ideas. Thus Tēvar refers to pincāstikayas as 'poruka! or aintu' in the context 1 Glassennap, op.cit. pp. 16, 17, 18.
2 Ts. VI : 25.
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