The Doctrine of the Jainas, Described after the Old Sources c8.193.3

c8.193.3

468 b) of disturbance of conduct free from passion, though by disregarding the sub-division their power is five-fold only. For a reason immediately going to be discussed there now follows the kind of Karman invariably ranging last, the obstructing Karman (*antarāya k.*). It manifests itself as obstructive where the act of giving, taking, enjoying (*bhoga*), using (*uvabhoga*)² and volition (*viriya*) ought to take place. The so far mentioned *kamma-pagaḍi* with the exception of the *veyanijja* all share in a more or less strongly pronounced activity, and in that this activity has a destructive influence on the soul they are comprised as *ghāi-kamma* (*Aṇuog. 118 b*). Together with the *veyanijja* they are placed over against the three last kinds as inactive or *aghāi-k.*: first the quantity of life (*āuya k.*) which differs with the beings of hell, animals, humans, and gods (§ 90), and finally, the individuality (*nāma-k.*) and the social standing (*goya-k.*). The latter is either high or low and makes itself felt accordingly, in which case the position within society is determined by noble birth (caste, jāi) and good family (kula), but also by physical strength (bala), sacredness (tava), erudition (suya), costly property (lābha) and splendour (issariya) as well as by their opposites. All this refers to human conditions, but, though neither text nor commentary gives it, it may naturally, under certain circumstances, apply to non-human beings also.