Dravya Sangraha

Author(s): Nemichandramuni
Publisher: Chandraprabha Digambar Jain Mandir Trust

Page 36

The Sacred Book of the Jains29 These are the fourteen kinds of Margana.
Vivas may be viewed with reference to each of these Marganas or with reference to different Gunasthanas or stages of development. But it must be remembered that all these characteristics are attributed to Jivas from the ordinary point of view, for none of them really exist in Jivas.
णिक्कम्मा अट्टगुणा किंचूरणा चरमदेहदो सिद्धा। लोयग्गठिदा णिच्चा उप्पादवयेहि संजुत्ता ॥ १४ ।। Nikkamma attaguna kimchunacharamadehado siddha.
Loyaggathida nichcha uppadavayehi sanjutta.-(14) Padapatha-ka Nikkamma, void of Karmas. Aqui Attaguna, possessed of eight qualities. arauat Charamadehado, than the final body.R u Kimchuna, slightly less. fara Nichcha, eternal. 3oqigatie Uppadavavehi, Utpada and Vyaya. Till Samjutta, consisting of. fagi Siddha, liberated. A ftz Loyaggathida, existing at the summit of Loka.
14. The Siddhas (or liberated Jivas) are void of Karmas, possessed of eight qualities, slightly less than the final body, eternal, possessed of Utpada (rise) and Vyaya (fall), and existent at the summit of Loka
COMMENTARY According ro Jainism, Jivas, as long as they are not liberated, are connected with Karma. But a liberated Jiva is free from all Karmas. Karmas are recognised to be of eight kinds, viz., Jnanavaraniya; Darsanavaraniya, Vedaniya, Mohaniya, Ayu, Nama, Gotra and Antaraya. It has already been described in the commentaries on Verses 4 and 5 the Jnanavaraniya and Darsanavaraniya Karmas are those which obscure infinite Jnana and Darsana of a Jíva. Vedaniya Karmas tend to produce pain and pleasure in a Jíva. Mohaniya Karmas infatuate Jivas, making these unable to distinguish right from wrong. Ayu Karmas sustain Jivas for a certain period and determine their tenure of existence. Nama Karmas give them their personalities, and Gotra Karmas conduce to their being produced in a particular social surrounding. Antaraya Karmas throw obstacles to the performance of right action by the Jívas. Thus all these varieties of Karmas operate to make a Jíva have different qualities and characteristics in its Samsari or worldly state of existence. But as a Jíva begins to pursue the path of gradual developinent, these Karmas disappear one by one until at last the said Jiva becomes liberated.