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

The bhavasa@mvaras are (1) the vows of non-injury, truthfulness,