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VII.]
smaller than at the beginning of it. With the decrease of the duration of the k already existing, there simultaneously takes place the bandha of the sthiti of the new karman; this sthiti is likewise considerably smaller than before. By rasa-ghata is to be understood the reduction of the intensity of the existing karman; gunaśreņi (comp. Kg. II 79b) means the expulsion (viracanã samnyāsa) of karma-pudgalas; the number of the eliminated atoms increases from moment to moment to an incalculable extent. With this karana the "knot" (granthi1) within us (i.e. the disturbances of belief and conduct, residing in the heart) is split, then the road is open to spiritual progress.
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THE DOCTRINE QF KARMAN
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In the next--following 3rd process (nivṛtti-karana), sthiti-ghāta, rasa-ghāta, guṇa-śreni and anya-sthiti-bandha again take place. When a calculable part of the karana has ended, the jiva divides the sthiti of mithyātva by intercalation of an interval (antara-karana) into 2 portions. The 1st part of the mithyātva-sthiti lasts for fractions of a muhurta, the 2nd comprises the remainder. Whilst the 1st sthiti realises itself, the jiva is still a mithyadṛṣṭi; but as soon as the 1st moment of it has passed, the jiva enters into the antara-karana and possesses in its duration, which only lasts antarmuhurta, the aupaśamika-samyaktva. The cause of it is, that all mithyātva-matter which falls to this interval, is gradually eliminated and attributed to the 1st and 2nd sthiti, so that when the soul arrives there, it finds no mithyātva-pudgalas that could be realised. "For, as a forest-fire, when it reaches a place where all inflammable material has already been consumed, is exitinguished, so the forest-fire, consisting in the realisation of the mithyātva, ceases when it has reached antara-karana". During this state the jiva makes 3 heaps of the mithyatva-matter contained in the 2nd sthiti: an impure one (for mithyātva), a semi-pure one (for samyag-mithyātva) and a pure one (for kṣayo paśamika-samyaktva). As long as the aupaśamika-samyaktva lasts, through the process called gunasamkrama, matter passes from mithyatva to samyaktva and samyagmithyatva. As soon as it ceases, one of the 3 heaps achieves realisation, viz., according to the state of mind mithyatva, samyagmithyātva or (kṣayopaśamika) samyaktva. If during the last 6 avalikäs of the aupaśamika-time an anantanubandhin kaşṣāya bursts forth, the jiva attains sāsvādana-samyaktva, whence he immediately sinks back again into mithyatva. The entire process was in this case of quite
"mithyātvam nokaṣāyāś ca kaṣāyāś ceti kirttitaḥ |
jinaiś caturdaśavidho 'byantaragranthir ägame" || Lp. III, 610. "gamthi tti sudubbheo kakkhaḍaghanarüḍhagūḍhagamthi vva |
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jivassa kammajanio ghanaragaddosapariņāmo" || Kg. I, 57b.
'The knot' is the attack upon us of our inborn likes and dislikes, more especially as to convictions regarding conduct (that it is wrong to kill etc.)" Gandhi 75.
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