of dust on the body of a person who is besmeared all over with oil.  Thus Gunaratna says “The influx of karma means the contact of the particles of karma matter, in accordance with the particular kind of karma, with the soul just like the sticking of dust on the body of a person besmeared with oil.  In all parts of the soul there being infinite number of karma atoms it becomes so completely covered with them that in some sense when looked at from that point of view the soul is sometimes regarded as a material body during its sa@msara stage [Footnote ref 1].”  From one point of view the bondage of karma is only of puf@nya and papa (good and bad karmas) [Footnote ref 2].  From another this bondage is of four kinds, according to the nature of karma (prak@rti) duration of bondage (sthiti), intensity (anubhaga) and extension (prades’a).  The nature of karma refers to the eight classes of karma already mentioned, namely the jnanavaraniya karma which obscures the infinite knowledge of the soul of all things in detail, dars’anavara@niya karma which obscures the infinite general knowledge of the soul, vedaniya karma which produces the feelings of pleasure and pain in the soul, mohaniya karma, which so infatuates souls that they fail to distinguish what is right from what is wrong, ayu karma, which determines the tenure of any particular life, nama karma which gives them personalities, gotra karma which brings about a particular kind of social surrounding for the soul and antaraya karma which tends to oppose the performance of right actions by the soul.  The duration of the stay of any karma in the soul is called sthiti.  Again a karma may be intense, middling or mild, and this indicates the third principle of division, anubhaga.  Prades’a 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 kasayas or passions of the soul, whereas the different classification of karmas as jnanavaraniya, etc., are due to the nature of specific contact of the soul with karma matter [Footnote ref 3].

Corresponding to the two modes of inrush of karmas (bhavasrava and dravyasrava) are two kinds of control opposing this inrush, by actual thought modification of a contrary nature and by the actual stoppage of the inrush of karma particles, and these are respectively called bhavasa@mvara and dravyasa@mvara [Footnote ref 4].

_______________________________________________________

____________

[Footnote 1:  See Gu@naratna, p. 181]

[Footnote 2:  Ibid.]

[Footnote 3:  Nemicandra, 33.]

[Footnote 4:  Varddhama@na XVI 67-68, and Dravyasa@mgrahav@rtti S’I. 35.]

195