Essence of Jainism

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 8

this Karma is classified as Chakshudarshanävaraniya, Achakshudarshanävaraniya, Avadhidarshanävaraniya and Kevaldarshanävaraniya. Moreover, perception remains obscured during sleep, which is laid down of the following five types: i) Nidrä, meaning a nap; ii) NidräNidrä, meaning deep sleep; iii) Prachalä, meaning dozing; iv) Prachalä-Prachala meaning sleep walking, and v) Styängruhi, meaning doing something while sleeping. As such, there are five additional Darshanävaraniya Karmas corresponding to those categories of sleep. There are thus nine categories of Darshanävaraniya Karma.
3)
Mohaniya or Deluding Karma
The operation of this Karma deludes the soul by causing wrong understanding and wrong activity. The worldly soul fails to comprehend the realities by virtue of this Karma and it tends to identify itself with the ephemeral body, its worldly connections, acquisitions etc. It tends to think that the comforts or discomforts of the body and other favorable or unfavorable situations provide happiness or unhappiness. As such, one feels pleased, when the situations are comfortable and strives to maintain them as such. If the situations are not comfortable, he strives to change them to his liking and indulges in defilement, if something does not happen to his liking. This happens on account of ignorance of the Self and that is the root cause of craving and aversion.
This Karma is divided into two parts viz. i) Darshan Mohaniya, which is of three types and ii) Charitra Mohaniya, which is of 25 types. There are thus 28 sub-categories of this Karma. Darshan Mohaniya arises on account of ignorance, while Charitra Mohaniya arises by indulgence in defilement.
4)
Antaräy or Obstructing Karma
By the operation of this Karma one experiences obstacles or obstructions in the effort for Self realization or in doing anything else. For instance, there might be a program of some enlightened person's talk and we may intend to go there. But all of a sudden, we may be overcome by some pain, or some of our family members becomes ill, or the car gets stuck, or any other eventuality may arise, which prevents us from going to the lecture. It would be possible to conceive of such obstructions arising when we are out to undertake some activity like giving charity (Dän), availing of some advantage (Läbh), making use of some consumable article (Bhog) or of durable commodity (Upabhog). Moreover, the obstruction may also arise while exerting vigor (Virya) for any purpose. As such, Dänantaräy, Läbhäntaräy, Bhogantaräy, Upabhogantaray and Viryantaräy are the five sub-categories of this Karma.
These four types of Ghäti Karma handicap the manifestation of the properties of consciousness. Usual pattern among Jain scholars is to describe Antaräy type of Karma at the end after dealing with Aghati Karmas. For convenience sake, however, we have described it together with other Ghäti Karmas. Now let us turn to Aghäti Karmas.
5)
Vedaniya or Situation Conferring Karma
By operation of this Karma, a living being is endowed with the comfortable or uncomfortable situations. Previous good deeds result in this Karma being Shätävedaniya, meaning one that can be undergone with the feeling of happiness and pleasure, evil deeds result in this Karma being Ashätävedaniya, meaning one that can be borne with the feeling of unhappiness and misery. Every one tries to be happy. It is, however, noticed that one hardly gets the results in proportion to his efforts. Only so called lucky ones succeed and get happiness. That apparently inexplicable situation is witnessed on account of the operation of this Karma.
6)
Ayu or Life Span Determining Karma
As the name suggests, this Karma determines the life span of any particular being. It is not normally possible for anyone to live longer or shorter than the period fixed by this Karma. The