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THE ESSENCE OF JAINA SCRIPTURES
emotion producing, etc.), result in good or bad (shubha or ashubha) effects. They also disappear [i.e. the karmas fall off or the shedding of those particular karmic particles takes place] and do not cause [fresh] karmic bondage if the self does not evolve into the psychic states of attachment, etc. Deluded view, attachment, and aversion [are jivasya svakasya bhavah, i.e. the self's own conscious states]. In Samayasara, attachment, aversion and deluded view are declared to be the self's own inalienable states-of-evolution (SS 371). Together they constitute [mohaniya karman], which are the [real or direct] cause (karana) of the [fresh] karmic bondage, not karmodaya (the karma-udaya, the rise or the coming into operation of the karmas) (PS 43 JS and SS 164165 JS).
In Pravachanasara 45, it is stated that the activities of the self, arising from the operation of the karmas are considered audayiki alone (eva), i.e. the coming into operation of the karmas. In the absence of being affected, infected or coloured (uparanjaka) by the deluded view, attachment and aversion, they do not cause distortions or perversions (vikar) in consciousness (chaitanya). They remain audayiki, i.e. always of an audayiki nature. Hence, they are considered to be destructive (kshayiki) of the karmas, in as much as the coming into operation of the karmas is not the cause of karmic bondage, i.e. having the effect of producing [fresh] bondage of karman (PS 45, PS 45 AC).
Jayasena also asserts that karma-udaya devoid of attachment, etc. is not the cause of karmic bondage. Being devoid of a deluded view, etc., it is unable to produce the sense of mineness (mamakara in other objects) and pride (ahankara). The audayiki bhavas (psychic effects or states resulting from the coming into operation of karmas) become the cause of karmic bondage only when they are accompanied by deluded view, attachment, etc. If karma-udaya alone is considered to be the cause of karmic bondage, then due to the karma-udaya, which is omnipresent in worldly persons, they will always continue to cause (fresh) bondage. Consequently, they will not be able to attain moksha (liberation) (PS 45 JS).
Owing to its inherent nature (svabhava), if the self does not evolve into an impure mode or state [on the auxiliary condition of the previously bound karmas coming into operation], there is no fresh bondage of karmas. As a result, there will be no transmigration of the cycle of births and deaths (i.e. samsara) for the living beings (PS 46).
