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CHAPTER-II
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passion, the desire of cohabiting with woman is caused and due to rise of neuter sex-passion the desire of cohabiting with both man and woman is caused.
Thus, these are the nine types of No Kashayas (quasi-passions). These are not so strong as anger, etc; that is why these are termed as Ishat. (quasi) Here the word 'No' is to be known synonym of Ishat. The rise of these quasi-passions is found along with those anger, etc. passions as per their rise.
In this way, due to rise of Moha(deluding karma) perverse belief and passions (alien dispositions) are caused and these (alien-dispositions) alone are the root cause of Samsara (transmigration). Because of these passions only the Jiva is unhappy at present and these only are the causes of future Karmic bondage also. The name of these very passions is also Raaga (attachment)- Dwesha (aversion), Moha delusion).
There, the name of Mithyatva (perverse belief) is Moha because there is absence of advertance (about the self-soul). Further the name of deceit, greed passions and laughter, liking and three kinds of sex-passions is Raaga (attachment), because love (affinity) is found there with agreeable feeling. And the name of anger, pride passions and disliking, sorrow, fear, disgust is 'Dwesha'(aversion), because hatred (ill-will) is found there with disagreeable feeling. And in general the name of all kinds of passions and quasi-passions is Moha (delusion), because in all these passions inadvertance is found all everywhere. Jiva's Condition Due to Rise of Antaraya-Karma
(Obstructive Karma) Further, due to rise of Antaraya-Karma whatever Jiva wishes does not happen. If he wishes to give donation he can not give, wishes to obtain a thing but can not obtain, wishes to enjoy but can not enjoy, wishes to enjoy again and again but can not do so, wishes to exert for manifesting his power of knowledge, etc. but can not get manifested. In this way, whatever one wishes does not happen due to the rise of Antaraya-Karma (obstructive-Karma); And due to its Kshayopashama the desired thing materialises to some extent. One's desire is great but he can donate only a little; some profit is
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