Handbook of Jainology

SR No.: 001346
Original Sutra Author: N/A
Author: Bhuvanbhanusuri
Publisher: Divya Darshan Trust
Publication Year: 2006
Total Pages: 288
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 15 MB

Page 136

Karma Bandha
91
remaining ones, namely, Vedaniya, Ayushya Nam and Gothra are Agathis (least harmful).
On account of the Janavaran knowledge is impeded; and on account of the Mithyathva the quality of Samyaktva (righteousness) is impeded. Therefore, they are Ghatis; but there is no rule that knowledge and Samyaktva should be impeded by the emergence of such Agathis as Asata Vedaniya or the Apayashnam Karma. For instance, though one may be a scholar on account of Apayashnam Karma, he may become stupid and as a result he may forget what he has learnt and his knowledge may be enveloped. This is possible but it is considered to be a case of knowledge being enveloped by the Jnanavaran Karma. The same is the case with Mohaniya Karma also. For instance, on account of the sorrow, misfortune and disgrace, a man becomes stupid and he provokes Kashayamohaniya. In other words, he will entertain Kashay (Passion) and his virtues like forgiveness will be clouded. If he does not allow it to emerge and wake up, only such karmas as misfortune and disgrace envelop the qualities of the soul. Therefore, they are not most harmful (Ghathi). The meaning is this. The Aghathi karma is active. In other words, there is a new emergence. If we are cautious, our qualities like jnana will remain unaffected.
PARAVARTHAMAN (CHANGEABLE); APARAVARTHAMAN: (Unchangeable) : There are certain karmas which being opposed to each other do not bind the soul at the same time and they are not also experienced at the same time. They bind the soul and emerge in turns. They are called Paravarthaman (coming by turns). For example, when the Shatavendaniya is binding the soul, the ashata cannot bind it and when shata is emergent, the ashata cannot emerge. The same principle is applied to the bondage and emergence of the ashata. When Trasadashak is binding the soul, Stavardashak cannot bind it. Aparavarthans are those which do not have contrary karmas. For example, the five Jnanavaran Karmas.
In bondage, 70 prakrithis are changeable. Of them, 55 belong to namkarma (of these 33 pindaprakrithi, 4 Varna etc. and leaving out Tejas Karmana + 2 Atapa udyota + 20, Two Tens +