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 95

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A Hand Book of Jainology
These eight radiances are present in the jiva which is like a great gem or the sun; but just as the sun becomes enveloped in clouds and just as a precious stone can become covered with earth, the jiva is enveloped in these 8 kinds of Karma pudgals. Therefore its natural form does not show itself. On the contrary, on account of the effect of each Karma its distorted form shows itself. For example, on account of the effect of Jnanavaran Karma ignorance appears. On account of the effect of Darshanavaran Karma, the power of seeing grows less. Similarly, deafness or sleep appears. The eight Karmas produce different kinds of distortions. This can be known from the picture of the sun envoloped by clouds, The qualities like knowledge are present in the soul in their absolute perfection. We have learnt earlier in this book the nature of the Jnanavaran and the Darshanavaran Karmas. Now, we shall discuss the Vedaniyakarma. On account of the Vedaniyakarma, the natural qualities of the soul such as independence and felicity get suppressed and paralysed and is filled with such evils as artificiality, dependence, instability, Sata (ease) and Asata (uneasiness). On account of the effect of the Mohaniya Karma evils like wrong belief, attachment, hatred, non-observance of vows, fun, lust, anger etc. appear. On account of the effect of the Ayushyakarma the jiva has to experience birth and death. On account of the Namkarma, the jiva though it is formless assumes a form because it assumes a body. In this, there appear the senses, movement, fame, disgrace, prosperity, misery, immovability etc. On account of the effect of the gotrakarma, the jiva attains birth in a low and high family. On account of the Antrayakarma, miserliness, poverty, dependence and weakness appear.
In this manner though the original nature of the jiva is characterised by excellence, purity, inconceivable sublimity and uniqueness, on account of the bondage of Karmas, it becomes low, impure and distorted. As it has been said already, this distortion of the soul did not begin at any particular moment of time but according to the principle of cause and effect, it has been so from times immemorial. As the old Karmas grow ripe they keep causing these distortions and Karma becomes com: