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time and the result follows. In this world the folly or scholarship, happiness or unhappiness, prosperity or poverty, good or bad intelligence, the results of lack of renunciation, high or low dynasty, obstacles etc. are all due to the rise of such Karmas bound to the soul. The creation of the whole world and its complete working depends upon Karma. When the substance of all Karmas is annihilated completely the soul becomes free from Karmas and is liberated. These Karmas are of eight types. Their names as seen in the strip are 1. the Jnanavaraniya, 2. the Darshana varaniya, 3. the Vedaniya, 4. the Mohaniya, 5. the Ayushya, 6. the Name, 7. the Gotra and 8. the antara ya. In this strip the alone of such Karmas is shown in the illustrations. 1. THE JNANAVARANIYA KARMA - In this illustration an individual with a bandage on his eyes is shown. The moral of the picture is that Jnanavaraniya Karma is like a bandage on the eyes. A person with a banda ge on his eyes cannot see or know anything, Similarly, if the soul is bound by Jnanavaraniya Karma by harming or neglecting knowledge or the knower, the bandage of Karma becomes tied on the soul's eyes of Knowledge and thus the soul's light of knowledge is covered up. Consequently the soul becomes incapable of knowing anything well, clearly and completely and moreover though the soul has infinite knowledge, it can't combine absolute knowledge and power. This Karma obstructs the infinite qualities of the knowledge of the soul. The type of bandage decides the type of obstruction for the qualities of knowledge. The development or the diminutionof intellect, intelligence, memory etc., depends more or less upon the diminution of Karma.
2.THE DARSHANAVARANIYAKARMA (Karma which hinders comprehension) This type of Karma acts as the door-keeper. How can a person who wants to call on the king see him unless the doorkeeper or the sentinel allows him to enter? Similarly this type of Karma restricts a person from the true comprehension of an object. With the rise of such Karma, the soul loses the general comprehension of an object. This Karma covers up the light of the soul, which would allow him to have the vision and the infinite perception. The word perception has many meanings associated with religion, faith, general knowledge etc. But here it should mean general knowledge. In the illustration the door-keeper is shown prohibiting a person from seeing the king. 3. THE KARMA OF EXPERIENCE(VEDANIYA)- The Karmas which make one feel happiness or unhappiness are called Karmas of experience. Karmas which lead to experience of happiness are called 'Sata-Vedaniya' and karmas which lead to experience of unhappiness are called Asata Veda niya - This nature of Karma is compared with a sword to which honey is applied. The experience of Sata-Vedaniya Karma is sweet as that of licking a sword to licking the sword. With the rise of such Karma the soul experiences sweet happiness and bitter unhappiness in the objective world. Such Karma, from subjective view point restricts the soul from enjoying infinite spiritual bliss.
4. THE KARMA OF DELUSION (Mohaniya)-The nature of this Karma is compared with that of liquor. When a person drinks liquor, he becomes immodest, slave of sense, dependent and even unconscious and loses discretion. Similarly with the rise of such Karma the person loses discretion between truth and falsehood, religion and misbehaviour, duty and misconduct and good and bad. His behaviour is unworthy, life is without any principles and discipline. He leads sinful life. He remains engrossed in illusion. His vision remains defective so that he is unable to have true vision. From the view-point of subtle result this Karma covers up the quality of equanimity of the soul and infinite qualities of character and thus it doesn't allow the quality of renunciation to develop. The illustration shows a person drinking liquor. 5. THE KARMA OF LIFE-SPAN (Ayushya Karma)- The nature of such Karma can be compared with that of detention, chaining or imprisonment. The prisoner who is detained, chained or imprisoned has to suffer till his period or sentence is over. Similarly, with the rise of such Karma a soul enshrined in the body of any of the four categories has to lead life from birth to death in that species. He has to remain in that adopted body till his Karma is exhausted. The existence of such Karma restricts the soul's quality of undwindling. Here in the illustration a person is shown imprisoned for a certain period.
6. THE NAME KARMA - The nature of this Karma is like that of a painter. Just as painter creates various forms with various colours such Karma makes a soul assume bodies of various measures,forms, colours, smell.taste and touch in the four categories of states and in the five types (according to number of senses). Credit or discredit beauty or ugliness credit or discredit etc. results due to this Karma. With the rise of such Karma the formlessness of the soul is obstructed. In the illustration an artist is shown as creating various forms. 7. THE KARMA OF GOTRA- The Gotra Karma is of two types high and low. This Karma is compared with the work of a potter. The posts which are made by a potter for religious ceremonies are respected as auspicious but pots which are used to store liquor or such harmful stuff are condemned. Similarly due to such Karma la person is born either in a high lineage or a low one. If he has a high, good lineage, he is respected and if a bad one he is condemned. This basic nature of such Karma hinders the soul's quality called 'Aguru laghu' (neither big nor small). In the illustration a potter is shown as creating various (earthenwares ). 8. THE KARMA OF OBSTRUCTION (Antaraya) - The nature of this Karma is like that of the treasurer or the store keeper. The king may order the treasurer to give donation but if the treasurer disobeys, the king won't be able to give any help. Similarly despite the desire of the soul this Karma doesn't allow the person to do charities etc. Such
Note: 1. Blood-relations are hereditary and affect the thought and conduct of individual.
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