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serve — “As heat can unite with iron and water with milk, so, karma unites with the self.”136 In Tattvarthasara it is stated that the mundane self is obscured by karmic matter from the beginningless time, and on account of its bondage with the karmas, the self is united like the gold and silver when melted together, to become one mixture.137 Though the soul is pure and potentially divine yet it becomes subject to the karmic matter. Karma covers the self as the cloud covers the light of the sun.
Jiva in bondage gets the encrustation of karma more and more due to mohaniya karma.138 Mohaniya karma is a karma which hinders the right belief. In Bhagavati Sutra, we observe that jiva suffers and misery is involved to suffer more misery, but the jiva free from attachment aversion and misery does not experience misery. The sorrows afflict those jivas which suffer from sorrow, through passion and the increase of misery. The souls that are free from misery do not attract sorrow.139
Technology of karma
Karma in the soul can be contemplated from four points of view 140: 1. According to the manner of their effect (prakriti), 2. According to the duration of their effect (sthiti), 3. According to the intensity of their effect (rasa), and 4. According to their quantity, i.e. according to the number of their pradeshas. Nature (manner) of karma (prakriti):41 :
There are eight fundamental (mulprakriti) karmas : 1. Jnanavaraniya karma, the karma which obscures knowl edge. 2. Darshanavaraniya karma, the karma which obscures the cognition or intuition. 3. Vedaniya karma, the karma which produces the feeling of joy and grief.
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THE CONCEPT OF DIVINITY IN JAINISM
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