ncing extreme
pains. The whole space of the world is closely packed with
them like a box filled with powder. The nigodas furnish the supply
of souls in place of those that have reached Moksa. But an
infinitesimally small fraction of one single nigoda has sufficed to
replace the vacancy caused in the world by the Nirvana of all the
souls that have been liberated from beginningless past down to
the present. Thus it is evident the sa@msara will never be empty
of living beings. Those of the _nigodas_ who long for development
come out and continue their course of progress through successive
stages [Footnote ref 1].

Karma Theory.

It is on account of their merits or demerits that the jivas are
born as gods, men, animals, or denizens of hell. We have already
noticed in Chapter III that the cause of the embodiment of soul
is the presence in it of karma matter. The natural perfections of
the pure soul are sullied by the different kinds of karma matter.
Those which obscure right knowledge of details (_jnana_) are
called _jnanavara@niya_, those which obscure right perception
(_dars'ana_) as in sleep are called _dars'anavaraniya_, those which

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[Footnote 1: See Jacobi's article on Jainism, _E. R.E._, and
_Lokaprakas'a_, VI. pp. 31 ff.]

191

obscure the bliss-nature of the soul and thus produce pleasure and
pain are _vedaniya_, and those which obscure the right attitude of the
soul towards faith and right conduct _mohaniya_ [Footnote ref 1]. In
addition to these four kinds of karma there are other four kinds of karma
which determine (1) the length of life in any birth, (2) the peculiar body
with its general and special qualities and faculties, (3) the nationality,
caste, family, social standing, etc., (4) the inborn energy of the
soul by the obstruction of which it prevents the doing of a good
action when there is a desire to do it. These are respectively called
(1) _ayu@ska karma_, (2) _nama karma_, (3) _gotra karma_, (4) _antaraya
karma_. By our actions of mind, speech and body, we are continually
producing certain subtle karma matter which in the first
instance is called _bhava karma_, which transforms itself into _dravya
karma_ and pours itself into the soul and sticks there by coming
into contact with the passions (_ka@saya_) of the soul. These act like
viscous substances in retaining the inpouring karma matter. This
matter acts in eight different