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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
242
Atman and Mokşa
depends upon the nature of our actions; if the doer is by nature bitter and sharp so will be his Karma and its bondage; if he is sweet and pleasant so will be his bondage. Bondage according to Sthiti is according to duration; it may last for any length of time - extending to even thousands of years. The bondage depends also upon the intensity or Anubhāga; it may be fast and loose, sharp and acute and with angularities. The Prades'abandha refers to the different parts of the soul to which the Karma particles attach themselves. The duration of stay of any Karma and its varying intensity are due to the nature of the Kasāyas or passions of the soul. It is really queer and difficult to connect together the two entities--the soul and the Karma pudgala vitally when the soul, the cognitive and cogitative soul has nothing in common with the latter - the Karma which actually penetrates into the soul and remains at one with it.
The Jainas further recognise eight kinds of Karmas as the influx of Karmas affects the soul in eight different manners. The eightfold Karmas are thus-(i) the jñānāvaraņiya (Fraracuta) (ii) the darsanavaraniya (दर्शनावरणीय), (iii) the Vedaniya (वेदनीय), (iv) the mohanīya (HEP), (v) the āyu (y), (vi) the nama (arn), (vii) the gotra (1117) and the (riii) antarāya (3-atra).
The Jñānāvaraniya Karma prevents our receiving mental illumination. The Jilānāvaraniya Karma is further 'subdivided into eight more classes. The Jõānāvaraniya Karma not only impedes us in gaining
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