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particles than Nama and Gotra karmas. The Mohaniya karmas receive more than the Jnanavaraniya, Darshanavaraniya and Antaraya karmas. 164 Devendra Suri describes in detail the maximum and minimum quantity of Uttaraprakritis.165 Causes of karma
The root cause of karma is passions and desires. One always lusts for happiness and wants to come out of misery. According to Tattvartha Sutra on account of its association with kashayas (passions) a self receives into itself the karmic matters. 166 It is worthwhile to note the commentary-“Even as a lamp by its temperature draws up the oil with its wick and, after drawing up, converts the oil into its body (viz. glow) exactly so does a soul-lamp, with the attributes of attachments and the material aggregates by wick of its activities and, after attracting, transforms them into karma."'167 We observe in Sarvartha Siddhil68 the five causes of bondage of karma : i) mithyatva, false belief; ii) avirati, laxity in thought, word and deed; iii) pramada, spiritual inertia or carelessness; iv) yoga, vibrations in activities; and v) kashaya, passions and defilement.
The self is tainted or identified with merit (punya) and demerit (paap) and this taint is known as leshyu.169 It arises from yoga, i.e. the activities of mind, body and speech and with the application of four passions (kashayas), i.e. anger, deceit, pride and greed.'70
Dr. Radhakrishnan observes : "Connected with the karma theory is the doctrine of leshyas of which there are six. The totality of karmas taken up by a soul induces in it a transcendental colour or complexion which cannot be perceived by the naked eye. These have a moral bearing. The state of a soul is produced by its inborn nature and the karma with which it is associated. Each kind of karma has its predestined limits within which it must be purged off.”!?! There are two types72 of leshyas: Dravya Leshyal73 (which is produced by the Nama karma) and Bhava
THE CONCEPT OF DIVINITY IN JAINISM
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