Page:The Heart of Jainism (IA heartofjainism00stevuoft).djvu/171

formed a new channel (Anābhogikī) for karma. They also aim a shrewd blow at all reformers and such-like troublesome folk by declaring that a very dangerous way of opening new inlets for karma is to act in any way against the prejudices, usages, or beliefs that one knows one's fellow caste-men to hold in this world, or that one believes they will hold in the next! (Anavakāṅkṣāpratyayikī). In the same way karma accrues if one acts against rule, or fails to control one’s speech, body, mind, or movements (Prayogikī). There is a difference of opinion as to the next item on the list (Sāmudāyikī). Some paṇḍits hold that it refers to the channels an individual may open by acting in such a way that all the eight karma simultaneously flow in. Others believe it denotes the channels a crowd of people may open at the same moment, as, for instance, if a number of persons go to see a man hanged and all hope that the hangman will not keep them waiting about, but will get the execution over as quickly as possible; when this occurs every single member of the crowd who feels this desire has opened a passage for bad karma. When people act under the influence of deceit or covetousness, they open a way for karma (Premikī), and so they do when swayed by anger (Dveṣikī). In fact, karma, either good or bad, must accrue so long as one has a body; even a Kevalī (who, knowing all sin, tries to avoid it), so long as he is in the flesh, is forced into some action, and every action good or bad produces karma (Īryāpathikī). So long as there is any karma remaining, either good or evil, one cannot reach mokṣa. The logical outcome of this belief one sees, for example, in the action of Mahāvīra’s parents, who, trying to avoid all action, lest karma (the result of action) should keep them from liberation, abstained even from the taking of food, and so, prompted by the highest motives, died of starvation. Only by dying can a Jaina help acquiring karma, and karma, either good or bad, ties them inexorably to the weary cycle of rebirth. Here, again, we touch one