________________
Doctrine of Karma
179
interaction of the bodily and the mental due to the incessant activity of the soul.
The bondage of the soul to Karma is of four types, according to nature (praksti), duration (sthiti), intensity (anubhaga or rasa) and quantity (pradeśa). 19
Even as a pudding (modaka) used for curing gastric trouble, cures the ailment, so also the Karmic particles get converted into Jñana-varaniya Karma which veils knowledge and darsana-varaniya which obscures darśana. Similarly mudaka expresses it effect for different durations as of one or two days, so the Karmic effect works for Thirty Sagaropamas or short time of forty-eight minutes. As a lamp, with its wick, drawn in the oil and converts it into a flame so does the soul attract, due to attachment etc., the material particles and transforms them into karmic matter. 20
b) Karma can be distinguished into eight types : i. Jnanavarasiya, that which obscures right knowledge; ii)Darśandvarapiya, that which obscures right intuition; iii) Vēdaniya, arousing affective states like feelings and emotions; iv) Mōhaniya, that which deludes right faith; v) Ayukarma, determining the age of the individual; vi) Nama karma, which produces various circums - tances collectively making up an individual existence, like the body and other special qualities of individuality; vii) Götrakarma, determining family status etc., of the individual; and viii) Antarayakarma which obstructs the inborn energy of the soul and prevents the doing of good actions.
Each kind of Karma has its limits in time within which it must exhaust itself. The accumulated Karma brings a transcendental hue or halo to the soul which is called lesya. There are six Lēs yas. These Lèsyas have predominantly a moral resultant.
The Karmic particles build up a special body which is called Karma-s'arira which does not leave the soul till its emancipation. Karma has its psychic effects also. Bhava-karma is immediate to the Jivas, while Dravya-karma belongs to the body. Five classes of Karmic conditions are mentioned. On account of the rise
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
