Jaina Culture

SR No.: 011051
Original Sutra Author: N/A
Author: Mohanlal Mehta
Publisher: P V Research Institute Varanasi
Publication Year: 2002
Total Pages: 162
Language: English
Classification: Book_English
File Size: 10 MB

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JAINA CULTURE
The seventh kind generates a slumber that overtakes a person while sitting or standing. The eighth kind causes sleep which overcomes a person while walking. The last kind causes somnambulism.
The karma producing feeling is of two varieties. The first variety produces a feeling of pleasure, whereas the second one generates a feeling of pain.
The deluding karma is of two chief varieties: belief-deluding (darśana-mohaniya) karma and conduct-deluding (cāritra-mohaniya) karma. The first variety is classified into three types. The first type known as (mithyātva - mohanl ya) produces complete wrong belief, i. e., heterodoxy. The person possessing it does not believe in the truths proclaimed by true authorities but believes in false doctrines. The second type is known as samyaktvu-mohanīya. It generates correct belief. This belief is not to be understood in the form of the right faith in its completeness but only in a preliminary degree. The right faith in its completeness is obtained only when this type of karma, too, is completely annihilated. The sun which is covered by white clouds shines perfectly only when the clouds have completely been removed. The second type is like the white clouds covering the sun. The third type, which is a mixture (mišra) of the two, produces a mixed belief having some degree of truth and some of falsity. In a different language, it causes a kind of wavering between true faith and false belief. The second variety is divided into two groups: passions (kaşãyas) and quasi-passions (no-kaşāyas). The passions are sub-divided into four groups: anger(krodha), pride (māna), deceit (māya) and greed (lobha). Each of these is, again, divided into four sub-groups: (1) what obscures right conduct completely and leads to endless worldly life (onantānubandhin), (2) what hinders even partial self-discipline and does not last for more than a year (apratyakhyānāvarana), (3) what obstructs the beginning of complete self-discipline and never lasts for more than four months (pratyakhyanādarana) and (4) what arrests the attainment of complete right con