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(1) to (4) Gflit condition of existence It is of four kinds . (1) Naraka hellish , (2) Ttryancha sub-human , (3) Mamtsya human , (4) Deva celestial (5) to (9) JdH genus of beings, it is of 5 kinds (1) Ekendriya one-sensed , (2) Dvtndrtya two sensed, (3) Tendriya three-sensed ; .4) Choundriya four-sensed (5) Ponchendrtjw five-sensed (10) to (14) Sarira bodies. They are of five kinds (1) Auddrika physical ; (2) Vaikriyidta fluid ; (3) Aharaka assimilative ; (4) Tatjaea electric ; (5) K£r- imna karmic. Karmas and Their Fruits 217 (15) to (17) Angopditgo, limbs and minor limbs They are of three kinds pertaming to 3 bodies . (1) Audanka physical (2) Vatknyaka ilnid (3) Aharaka assimilative (18) Ntrmana formation of limbs etc in relation to situation, and dimension (19) to (23) BandJtana Bondage. It is of 5 kjhds with relation to 5 bodies, physical, etc. described above (24) to (28) Sanghdta — ^mterfusion (interfusion of molecules). It is of 5 kinds in relation to 5 kinds of bodies (29) to (34) Sansthana figure (of the body). It is of siK kinds — (1) Santa chaiuraara ^mmetrical (2) Nyagrodha inurt mandala — ban}'an tree-like (short in lower part, but larger in upper part.) (3) Svati — ^Tappenng like snake-hole, (broad in the lower and short in the upper part) (4) Kubjaka — hunch-back. (5) Vmwow— dwarf (6) Hiindaha — unsymmetrical). (35) to (40) Samhanana — Skeleton. It is of sue kinds (1) Vajra nsahha ndracha samhanana adaman- tine nerves, joints and bones (2) Vajra n&ratdta s. adamantine joints and bones. (3) Ndracha s joints and bones. (4) Ardha ndracha a. semi joints with bones (5) Kilita a. Jomted bones. (6) Asamprapta ^fipahka a. Loosely jomted bones. 218 Jainism and Buddhism (41) to (48) Sparstt — toucb It is of eight kinds (1) SUa — cold (2) itsw — ^hot; (3) stagSh — smooth; (4) r^sa — rough; (5) ftomala — soft, (6) kathora— hard ; (7) laghu — flight , (8) guru — ^heavy (49) to (53) — ^taste It is of S kinds ■— (1) Tikta — pungent (2) katuka — ^bitter (3) kdsiya—' astnngent (4) amla — acid (5) tnadhura—sweet (54) and (55) Gaudha smtH. It is of 2 kinds (1) Sughanda — good smell (2) Durgandha — bad amell< (56) to (60) Varna colour It is of five kinds — ' (1) Kfiana — black. (2) NUa — ^blue. (3) Rakta—reA^ (4) JWte— yellow. (5) Suftte-— white. (61) to (64) Ant^urvi migratory form It keeps the figure of soul in transmigration according to the body It leaves till it reaches the new body. It is of four krads- with reference to the four conditions of existence such as Nardka gatyanupurai — hellish migratory form (while going to hell). (65) Aguru laghu not>heavy — flight (body neither too heavy nor too light). (66) Upaghdta self-destructive (possessing a limb which destroys the self). (67) Parghdta—da.t8l to others (hy which others are injured) (68) Atapa radiant %ht (which may give heat to others). (69) Udyota aAdhghU \SI THMI rm’ITS 21‘i CO l\hh\ '• ‘ }c plf xUnl (Til tn’ I*.' I /l*> */'"'•* *>* •** 1 } ,'•?•'.' I'f i> fi I J ,jM/W'tT awkward I in Ini'h d l'h w IhxIv tnjojable 1 1 (ii*- i '■in, tr-Si f.ivnwiM Kvh (I IxhIv •nJO\’aWc i75 Tt.i*i ijiiib’l*' *hi\irf* KkIii- from 2 lo5 r‘ >! ii. immo’.nlr om.-s.cn'wd bl|r \ i77( SsiM , ill j♦■(lt• Durhufiit l•nu•^n^crtl’, l7*H .S'litMW %wr'-lVOifid (•'Oj /Juiv/m Inr lo'mcid. |h)) ituhfa l>ritittfut lh2l AsMii iif;iv. (Mj ftK^irrir, fiiK (tinciiUabliU (h 1) liintant j;ro s (85) Parjaftla dr\cIop'blc. (86) Apiir^iipta undc\clo|)ablc (87) Sihtra ^tc^'ldy. (68) Asthira un*:tcad>. (89) Adeya impressive (90) Anddeya nouMmprcssivc. 220 Jaimism and Buddhism (91) Yaiahkirti fame (92) Ayasah hrti notoriety. (93) Tirthankara Great Teacher. Class VII. Sub-classes 2. Gofra haima family determining karma It is of two kinds —(1) Vchcha— high, (2) iVic/w— low. Class VIII Sub‘classes 5. Antardya karma, Obstructive karma It is of five kinds (1) Ddndntardya — chanfy obstructive. (2) LAbhdntardya—gmn obstructive. (3) BkSgdntardya — enjoyment obstructive (4) Upabhdgantai dya — re*enjojTnent obstructive. (5) Wfytfiitefrfyflr-— power obstructive. When karmas are bound, difierent sub-classes with different natures are determined according to soul vibrations effected ty different kinds of passionate thought-activities. Pradaa handha The number of karmic molecules of each sub-class and class is determined according to the strong or mild vibrations Strong vibrations attract greater number of molecules, while mild vibrations less number of molecules. At a particular inshmt of karmic bondage, age karma will have the least number, body-making karma will have mom than that of age; family determining karma will have equal proportion to body-making karma. Knowledge-obscunog karma will have more than body- Karmas and Their Fruits 221 making karma Conation obscuring and obstructive karmas will have their proportion equal to the know- ledge obscuring karma. Deluding karma will have more than knowledge obscunng karma ; and the feel- ing karma will have the maximum number of molecules. Sthiti bandha Duration period of karmas is of three kinds, maximum, middle and minimum Middle duration is of many kinds. Let us give below the maximum and minimum durations of the 8 mam glasses — * Name of class I ttmwledge obs. n Comtion obs in Peeling, IV Deluding V Age. VI Body-m, VII Pamly d. VIII Obstructive. Maximum. 30 Koti X Koti s&gars. do do 70 do 33 s&gars 20 Koti X Koti skgars. do. 30 do. Minimum. 1 antar muhurta, do. 12 muhurtas. 1 antar muhurta. do 8 muhurta. do 1 antar muhurfa. Note Sagatit - innumerable years ; Ko<t = 10 millions. Muhmta 48 minutes Antar Muhurta within 48 minutes. Aiuibhdga bandha — Out of the 8 classes the four, nowledge obscunng, conation-obscunng, obstructing 222 Jainism and Buddhism and deluding karmas are called gJidtiya obstructive, because they obscure the nature of the soul. They are bad or demeritorious karmas. When there is a strong passionate thought-activity, the force of fruition will be stronger in them, but if the passions are mild the force of fruition will be weaker Their forces bang taken as stronger, strong, weak and weaker are exemplified by four examples in hardness and softness respectively of stone, bone, wood and creeper At the time of ripening the karmas will yield fruits in proportion to their strength and then shed off The other four karmas are called agM-fiya—noa’ destructive. Each one of them is of two kinds good and bad. Good age, body making, family and feeling karmas are merits, while bad age, body-making, family and feeling karmas are demerits The fruition of these four good karmas is milder, mild, strong, and strong exemplified by sweetness of molasses, sugar, refined sugar and nectar respectively while the fruition of the above four bad karmas is also, milder, mild, strong and stronger exemplified by bitter- ness of a neem tree leaf, kanjtra fruit, poison and deadly poison respectively. Thus every mundane soul has four kinds of bond- age according to its good or bad thought-activities. Haw the karmas operate and shed off: When the karmic molecules are bound, they take some time to become ripened , till then they remain m Karmas and Their Fruits 223 existence without operation and shedding. 1 his time of quiescence is one hundred years for a duration of one koti koti sagars According to this proportion if duration is one koti sagaras or less than that, the period of quies- cence Will come to one antar muhurta After the proportionate lapse of quiescence time, the molecules Ijcgin to operate and shed .it evexj’ instant till their full duration period is ended These molecules of a particular group bound at a particular time are distri- buted for Its full duration minus , the quiescence time With a proportion of successive less number. The greater number operates before The least number will operate at the last instant of the duration Whenever Wmic molecules are on the point of operation, thej appear in their fruits, if the outivard circumstances • agree with them if the outward position is not agree- able, they will shed off without giving anj result Por example suppose anj one has bound karmic oiolecules of all the four passions eg, anger, pnde, deceit and greed simultaneously with equal duration for each They will take equal time for ripening After their equal period of quiescence they all will begin to shed at every' instant, but all the four cannot give results at a time When there is anger, there is oot pride, nor greed nor deceit, only one kind of passion appears at a time in the thought-activity Suppose there is outward situation of creating anger, ^ben anger karmic molecules will appear in fruit, while 224 Jainism and Buddhism the molecules of the other three passions will shed of at that very instant without showing any result Suppose any good person is attending to reading any pious book peacefully for half an hour, then his thought has good and pious feeling only It is the result of mild greed Till half an hour only, greed karma molecules are shedding after giving results, while the molecules of the other three passions shed off dunng that very half an hour without giving any fruit.