Introduction to Jainism and its Culture

SR No.: 001605
Original Sutra Author: N/A
Author: Balbhadra Jain
Publisher: Kundkund Gyanpith Indore
Publication Year: 2002
Total Pages: 334
Language: English
Classification: Book_English, Religion, & Culture
File Size: 21 MB

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kinds of slumber. To sleep in the state of exhaustion in order to regain freshness is normal sleep and is called nidrā. The condition when one wants to sleep all the time and it is difficult to awaken him is called nidrānidrā. To sleep while sitting or standing is called pracalā nidrā. To sleep while walking is called pracalā-pracalā nidrā. The deep sleep during which a person physically gets up does some works and again lies down but forgets this activity when he comes awake is called styāngrddhi nidrā (the state of sleep-walking). All these six kinds of sleep are caused by the fruition of Darsanāvaraṇīya karma.
Perception has four kinds; therefore, Darśanāvaraṇīya karma is also of four types. Sleep and other such states are veils of simple type. A worldly being first perceives and then knows. Those who have attained kevala-jñāna and kevala darśana perceive and know at the same moment or together. As sleep and other such states obstruct the activity of perception of worldly beings they are included in the categories of Darsanāvaraṇīya karma.
MOHANIYA KARMA
The fruition of Mohanīya karma gives rise to false perception (mithyātva) and passions (kașāyas). False perception is caused by fruition of Darsana Mohanīya karma (karma that deludes perception). This causes an individual not to accept the true form of a thing and accept a false form; in other words he does not accept what is and accepts what is not. Thus he has faith in a non-existent falsity. Soul is a conscious entity having attributes like knowledge, and matter is a nonliving entity having attributes like form, taste, smell and touch. The combination of these two entities results in association of soul with realms like those of humans and animals and a cluster of matter known as body. This association, in all its varieties, is alien to soul. Because of fruition of moha (deluding karma) soul acquires feelings of ego (this is me) and fondness (these are mine) in these. He is unaware of “Who am I?' and 'What is mine?' and does not discern between self and the other'.
Knowledge, (etc.) are attributes of soul. Attachment, (etc.) are perversions in soul caused by fruition of karmas. Colour, (etc.) are attributes of matter and the visible transformations in the body are modes or variations of matter. Not making these distinctions in nature
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