Jaina Philosophy and Religion

SR No.: 001604
Original Sutra Author: N/A
Author: Nyayavijay
Publisher: B L Institute of Indology
Publication Year: 1998
Total Pages: 500
Language: English
Classification: Book_English, Philosophy, & Epistemology
File Size: 12 MB

Page 231

Metaphysics, Ethics and Spiritual Development
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or ajñāna) and indeterminate cognition (darśana) manifest themselves in direct proportion to the kṣāyopaśama of the respective karmas. The kşayopaśama of these two karmas is present there even in the most subtle living being. It is because even that being does possess less, lesser or the least degree of knowledge. Consciousness is the nature of soul. So no soul can be absolutely devoid of knowledge. Even the most dense knowledgecovering karma of the most subtle living being does have some opening, however small it may be.
The former type of upašama is of the form of suppression of the effectiveness (vipāka) of the concerned karmas that have just manifested themselves. The karmas were made so weak when they were in the state of mere existence (sattā) that they cannot manifest their effectiveness when they manifest themselves. This means that in this type of upaśama there is manifestation of karmic particles (pradeśodaya) alone and not that of their flavour or effectiveness (vipākodaya). That is, there is nominal manifestation and not effective manifestation. In other words, the kşayopasama of the karmas of sarvaghāti type is possible when there takes place manifestation of karmic particles whose effectiveness or flavour has already been rendered void. In the latter type of upašama, along with the manifestation of karmic particles of the concerned karmas, there is also the manifestation of their effectiveness which has already been rendered mild. The karmic particles that are having manifestation of their effectiveness do not completely obscure the qualities obscurable by them because they are having mild flavour or efectiveness. In other words, when the karmas of deśaghāti type undergo kşayopasama, then along with the manifestation of karmic particles of the concerned karma, there takes place the manifestation of their effectiveness whose intensity has already been reduced. We may put it in still a different way and say that those ghāti karmas whose kşayopasama is possible even when they have manifestation of their effectiveness (vipākodaya) are deśaghātī (partially obscuring) karmas. The qualities matijñāna, etc. manifest themselves in direct proportion to the reduction of the intensity of the effectiveness of the just manifested karmic particles of the respective karmas. Matijñāna, śrutajñāna, etc. are the qualities that the soul has been having from the beginningless time. And the 'stream of the kşayopaśama of the karmas covering or obscuring them has also been flowing from the beginningless time. And in the kşayopasama of those deśaghāti karmas there is the manifestation of effectiveness which can only partially obscure the concerned qualtiy; there can never be the manifestation of effectiveness which completely obscures the concerned quality. It is because those of apratyākhyānāvarana type completely obscure the partial abstinence from violence, etc. and those of pratyākhyānāvarana type completely obscure the total abstinence from violence, etc. And mithyātva completely obscures samyaktva. So these twelve kaşāyas and mithyātva are sarvaghātī. Four kasāyas of the samjualana type only partially obsure the perfect right conduct. So they are deśaghātī. Kevalajñānāvaranīyakarma and kevaladarśanāvaranīya karma are sarvaghāti, but they can undergo ksaya alone; in their case there is no possibility of kșayopasama.