Moksha Marg Prakashak

SR No.: 006760
Original Sutra Author: N/A
Author: Todarmal Pandit
Publisher: Kundkund Kahan Digambar Jain Trust
Publication Year: 1992
Total Pages: 556
Language: English
Classification: Book_English
File Size: 15 MB

Page 68

CHAPTER-II
33
distinctly different and silver by retaining its whiteness, etc. attributes remains distinctly different. Similarly, the soul and karmas should be known as distinct and separate.
Question : The matter to matter bondage is possible but how can the bondage of matter (material particles) with the immaterial soul substance be possible ?
Answer : As the bondage of subtle matter particles (atoms) which are not perceptible to senses and the gross matter-particles (molecules) which are perceptible to senses is accepted, similarly the bondage of immaterial soul which is not perceptible to senses and material karmas worthy of being perceptible to senses should be accepted. Moreover, in this process of bondage none acts as the doer of other; so long as the bondage continues till then these remain united, do not get separated and the relationship of cause and effect continues in them. This much alone be known as the bondage here. So, there is no contradiction in being this type of bondage between the material karmas and the immaterial soul.
Thus as is explained the eternal karmic bondage to one Jiva, similarly it should be understood about each of the infinite Jivas (souls).
Obscuring (Ghati) & Non-obscuring (Aghati)
Karmas and their Function Further those karmas are of eight types classified into Jnanavarana, etc. Owing to the instrumental cause of four Ghati Karmas, the intrinsic nature of soul gets obscured. Owing to the instrumentality of Jnanavarana (knowledge obscuring) - Darshanavarana (perception obscuring) type of karmas, the knowledge and perception nature of soul does not get manifested; only according to the Kshayopashama (destruction cum subsidence) state of these karmas, the knowledge and perception remain partially manifested. And owing to the instrumentality of Mohaniya (deluding) Karma, the dispositions which are not the true nature of the Jiva (soul), such as misbelief, anger, pride, deceit, greed, etc., passions get manifested. And owing to the instrumentality of Antaraya (obstructive) Karma, the nature of the soul, Virya (spiritual power) of the order of accepting asecticism does not get manifested; according