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252 (iii) of the fruition of the eight kinds of karman, (iv) of the nature and constitution of the universe (ajña pāya-vipaka-samsthānavicayāya dharmyam-Ibid, 36).
Sukla-dhyāna also is of four kinds, the first two kinds being possible only for saints possessed of a knowledge of the 14 Purvas and the last two kinds are peculiar to the man of perfect knowledge (kevalin) (śukle cädye Purvavidah; pare kevalinaḥIbid, 37-38).
The four kinds of sukladhyāna are (i) absorption in meditation of the self, but unconsciously allowing its different modes to replace one another, (ii) absorption in one aspect of the self, without changing the particular aspect concentrated upon; (iii) the very fine vibratory movements in the soul, even when it is deeply absorbed in itself, in a kevalin; (iv) total absorption of the soul in itself, steady and undisturbably fixed without any motion or vibration whatsoever. (Prthaktvaikatva-vitarka-sukşmakriya- pratipā tivyaparata - kriyanivartini-Ibid, 39). See Tattvārthasūtra 9. 27ff and commentaries.
(1938) Mohaniya karma of a mixed nature :
Mohaniya ( deluding karman) is of two kinds--darśana mohanīya (right-belief deluding) and caritra-mohanīya (rightconduct deluding). Darśana-mohaniya is of three kinds-mithyātva (wrong belief which does not allow a person to have a correct knowledge of the nature of things), samyag-mithyātva (mixed wrong and right belief wherein there is wavering knowledge as to the nature of things), samyaktva-mohaniya (right belief clouded by slight wrong belief ). See Tattvārtha-sūtra, 8. 9.
(1939) Sankrama — Transformation of one karman into another. Transformation is a process by which the soul transforms the nature, the duration, the intensity and the numerical strength of one kind of karmic matter into those of another kind which it is binding at that time by means of the manifestation of a particular kind of potency. Sankramyante' nyakarmarūpatayā vyavasthitaḥ prakrti-sthityanubhāga-pradeśā anyakarmarūpatayā vyavasthāpyante yena tat
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