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DISCOURSE 31
5. Nam (The Karma that makes the soul assume a name
and a form etc.) 6. Gotra (The Karma that gives a high or low status to
the soul) 7. Ayushya (The Karma that subjects the soul to the
limits of temporal duration) 8. Vedaniya (The Karma that subjects the soul to the
conflicts of happiness and sorrow).
THE DEPENDENCE ON KARMAS
The natural qualities of the soul are enveloped and dominated by Karmas. The soul by itself is an enlightened one; it is omniscient but its omniscience is completely enveloped by the Gnanavaran Karma; and it has made the soul ignorant. The soul possesses the quality of complete awareness and endless vision but this quality is enveloped by the Darshanavaran Karma and in consequence, the soul has become a victim to such derogations as sleep. But by itself the soul is a Vitrag or an absolute victor over attachments and hatred but it has developed such qualities as attachments and hatred on account of the effect of Mohaniya Karma. By itself, the soul possesses infinite power. It is omnipotent but on account of the effect of Anthrayakarma such defects as weakness have appeared in it. The soul is nameless and formless. Fame and blame; fortune and misfortune are not the natural qualities of the soul. But on account of the effect of Nam Karma, it attains a body and name. In the original and pure form of the soul, there are no qualities as highness and lowness but on account of the effect of Gotra Karma, sometimes it is called high and lofty and sometimes it is called low and despicable. The soul in its natural and original form is not subject to birth, life and death but on account of the effect of Ayushya Karma the soul experiences the phases of birth, existence and death. The soul in its original form is not torn by the conflict of happiness and sorrow but on account of the effect of Vedaniya Karma it has to experience happiness and sorrow.
From the Audience : If we take this view of life, then everything in Samsar is caused by Karmas.
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