Page Text
________________
Bhagavai 6:8:151
-: 457 :existence)-The sub-type of body-making karma determines the order of mundane existence, viz., infernal, sub-human, human or celestial.
(3) Sthiti-nāma karma (body-making karma quâ duration of birth)-The duration of life is determined by the sthitināma karma.
(4) Avagāhanā-nāma karma (body-making karma quâ the type of the body-The type of the gross and protean bodies are determined by the avagāhanānāma karma.
(5) Pradeśa-nāma karma (body-making karma quâ mass or quantum)—The mass or quantum of the material clusters of life-span-determining karma is determined by the 'pradeśanāma karma'.
(6) Anubhāga-nāma karma (body-making karma quâ intensity)—The karmika clusters of the life-span-determining karma are determined by the 'anubhāga-nānakarma'.
The first moment of a new life is the first moment of the rise of the life-spandetermining karma. The rise of the body-karma pertaining to species, realms, etc. synchronise with it, which are coeval with the life-span karma, in respect of origination and cessation. It means that the rise of the body-making karma quâ jäti etc. begins with that of the life-span-determining karma and also ends with it.
Simultaneously with the bondage of body-making karma quâ realm, other sub-types of body-making karma are also bound. Their detailed description is found in the work Sataka.?
At the moment of the bondage of karma, simultaneously with the bondage of life-span-determining karma, there occurs the impervious (nidhatta) state, also called nişikta state, of the body-making karma, quâ jāti etc. So, impervious life-span fused with body-making karma quâ species based on senses has become a variety of "life-span-determining karma'. The second and the third varieties being gati-nāma-nişikta-āyusya and avagāhanā-nama-nişikta-āyusya (i.e., impervious life-span fused with body-making karma quâ realm, and impervious life-span fused with bodymaking karma quâ types of body-making karma—respectively). Karmika duration, quantum and intensity of fruition are the parts of bondage, which are related to the bondage of every kind of karma.
There is a law of sequence of karmic rise, according to which all karmic clusters do no come into rise (effect) simultaneously. Had it been so, there would occur no karmic fruition in the immediately successive moment. Under such circumstance, the bondage quâ duration (sthiti-bandha) would be futile. 'The natural law pertaining to the rise of karmic fruition' is as follows
The formation of a peculiar structure of groups of karmic clusters called nișeka takes place before the karma comes into the state of ‘rise quâ fruition' (vipākodaya). Such peculiar structure called niseka comes into rise every moment successively.* At the beginning of the karmic fruition, the amount of material clusters constituting a 'nișeka' is relatively greater than that in the subsequent period. Thus, there is a
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
| SR No. | 006599 |
| Book Title | Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra Part 02 Bhagvai Terapanth |
| Original Sutra Author | N/A |
| Author | Tulsi Acharya, Mahapragna Acharya, Mahendramuni, Nathmal Tatia |
| Publisher | Jain Vishva Bharati |
| Publication Year | 2009 |
| Total Pages | 740 |
| Language | English |
| Classification | Book_English, Agam, Canon, & agam_bhagwati |
| File Size | 20 MB |