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308
The Unknown Bilgrins
- gotra-karman: it determines family, background, social class;
- antarāya-karman: it inhibits the abilities of the jiva; in this context, we must understand that this inhibition affects generosity of giving, the acquisition of wcalih, enjoyment of same, cfforts made; i.e., this type of karman prevents these four capacities.89 Karman of types jñānāvarana, darśanāvarana, mohaniya, antarāya are ghātiya, destructive of the four infinitics of the jiva; 90 the other four types of karman are aghātiya, non-destructive.91
Each of these eight types of karman is subdivided into several categories. 92 Here the concept of anubhava must be introduced. By means of anubhava the jiva experiences to a higher or less high degree of intensity either pleasure or pain according to the nature of the meritorious or bad karmas that has reached its vipāka, its maturity93. This maturation may be slow or less slow, depending upon the degree of intensity of the passions; moreover, cach coming to fruition happens vithin a given karman, each one proceeding independently according to its sort; for example, the maturation of jñānāvaraņakamman concerns only jñāna and has no influence on the maturing
samhanana, the bony structure; this structure may be more perfect, solid and strong, or less so; 6 degrees are distinguished. Later on we shall see that the quality of this structure has a great importance for the practice of mental concentration; cf. P 374; 642.
89 Cf. TS VIII, 13.
90 Cf. P 285; 394.
91 Both facets of this idea are explained in the TS, although the words ghätiya and aghātiya are not mentioned; cf. DravSam, comm. on vs. 38 and
50.
92 Cf. TS VIII, 5-13; Mehta, 1971, ch. VIII; concerning the duration of the different types of karman, cf. TS VIII, 14-20.
93 Cf. TS VIII, 21.
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