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pronounces a false accusation is reborn as a man, he will have to endure, being treated in the same way. 35
Effects of certain psychic states as well as laughing etc. activities, with regard to karma bondage, has been
dealt in this text.
The one, subjugated by four passions, binds all eight types of karman, except Age determining karman.36 The one, subjugated by his senses, binds only seven karma prakṛtis like above. In the same way while laughing and becoming inquisitive, a living being binds seven types or eight types. A person, having performed auspicious and blissful karmas, properly attains silver, gold, etc. wealth. Bhagavati also depicts that, of two equal men, karman are stronger with the one that lights a firebody than with the one that extinguishes it."
ASPECTS OF JAINOLOGY VOL-VII
Now we come to such concepts, occurred in Bhagavati, as deal with the eight karma praktis in terms of their bondage, duration, realisation and annhilation. The bondage of karma, has been treated in this text at length, along with its types and subtypes. Bhagavati deals with karma bondage etc. in connection with the 24 four kinds of beings in the world." The 24 kinds of beings often repeated here in the contexts of Jaina Karmadoctrine needs elaboration. It comprehends the hellish beings, the ten kinds of Bhavanväsi gods, the five kind of one-sensed beings, two sensed beings, three sensed beings and four sensed beings, five sensed animals, men, Vanamantara, Jyotiska and Vaimanika gods.
Bhagavati" also treats the above subject from the view-point of eleven (qualities), namely
1. Jiva (kind of soul)
2. Lesya (colouring of soul)
3. Paksika (belonging to the light or dark half of existence)
4. Drşti (belief)
5. Jnana (knowledge)
6. Ajñana (ignorance)
7. Samina (instinct)
8. Veda (sex)
9. Kaṣaya (passion) 10. Yoga(activity)
Jain Education International
11. Upayoga (consciousness) According to Bhagavati, heaviness and lightness of the soul is a result of committing and obstaining from the eighteen sins, respectively. Five colours, two smells, five tastes, relate to karma prakṛtis on account of eighteen sins.
The possibility of the simultaneous occurrence of the herein. The actions of living beings always bring about different kinds of karman in one being also has been dealt
accumulation of particles of karman. The one, who binds all eight kinds of karman, except Age-determining, may experience all of the twenty two parişahas but only twenty of them at the same time. It also held that of the two beings of the same species, living in the same abode, the one that is sinful and hertical has more karman, action, influx and perception than the one that is sinless and with right attitude. It also discusses karma bondage of souls of 24 danḍakas. with regard to anantaropapannaka" living in the first samaya of their existence, paramparopapannaka"-in the later samaya, anantarāvagāḍha"- in the first samaya of their occupation of the new place of origin, paramparavagadha-in a later samaya of their occupation of the new place of origin, anantarahāraka" - in the first samaya of their attraction of matter, paramparāhāraka“ - in later samaya of their attraction of the matter, Anantaraparyaptaka" in the first samaya of their development and paramparaparyāptaka" in the later samaya of their development. Also in connection with Carimathat will again enter the same existence and Acarima that will not enter the same existence again. In the same vein, binding or not binding of unauspicious karmans, eight karmans, in past, present and future, as well those having bound, perceived or finished has been treated. Regarding the bondage of Karkasavedaniya" experienced as suffering and Akarkasavedaniya experienced as without suffering, Bhagavati propounds that by the eighteen sin s certain souls produce karman of the former type while the abstinence from these sins produce later type of karman. Of Calitam (moving out) and acalitam (dormant karmas), bondage, fructification, suffering, intensification, piling, cementing, are concerned with the later only while destruction applies to the moving out.
The karman resulting from an afflux action may be bound only by human beings who, though formerly women, men or neuters, have got rid of the sexual feelings. This
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