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then it is upastambhika of his deśacitta, but it is the utpīdaka of karunā i..e. compassion. If he slays the creature, it is the upaghataka of Karunā,
It is thus clear that the active part of our life consists of upastambhaka, upaghātaka and utpīdaka karmans. It is performed at the javanasthāna. The active past becomes strong or weak or is destroyed by the influence of utpattibhava of the past and present. It is equally supported, weakened or destroyed by the present karmabhava ( #futa ).
Thus if one who wishes to meditate on the karmasthāna ( EFFETTA ) then it is this active part of the present life ( 279 )?. The active part will be supported and strengthened by favourable dispositions samskāra ( Hifsite ) of tha past (atīta ) life. But unfavourable dispositions ( sarskāra ) will resist or destroy it according to power. And in the present life also good education will help that sankalpa and bad education will retard it.
From another point of view Karma may be classified thus(i) Guru
(ii) Āsanna (iii) Acarita
(iv) Kșta or Upacita, I Here Acarita means repeated ( 374€ ). The three fold Karma namely Upaştambhaka, Utpīdaka or Upaghātaka appears as Guru karma, Āsanna karma and Acarita karma.
(A) Gurukarma- Whether Kušala or Akušala bears fruit earlier. Its function may be Janana, Upastambhaka, Utpidana or Upaghātana. The Kuśalaguru karma is the five fold arpaņā dhyāna of Rūpāvacāra — and the four fold arpapā meditation of Arūpāvacára ( formless ).
The culture of the karma is possible even in the world of desire ( Kāmaloka ). This is technically known as mahadgata karma. This Kušalaguru karma is purely inental ( manahkarma ). . .'
1. Abhidharmartha Samraha, Pariccheda V
