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(1939) Dhruvabandhini prakyti is that karmic matter which is invariably bound when the conditions of bondage are present; while adhruvabandhini is that which may or may not be bound even when the conditions of bondage are present.
47-fold Dhruvabandhini prakrti -(1-5) Jñanavaranīya-viz. matiśruta-, avadhi-, manah-paryāya-, kevala-jñanā varaniya (knowledgeobscuring) karmans; (6-14) 9 darśanā varaniya--cakşur-, acakşur-, avadhi-, kevala-darśanāvaraniya (undifferentiated-cognitionobscuring) karmans and nidrā karman, nidrānidräkarman, pracalakarman, pracalā pracalā-karman, styānagrddhi; (15-30) 16 kaşāyas (caritramohaniya karman)-The passions are krodha (anger), māna (pride) māyā (deceitfulness), lobha (greed). Each of these is four-fold according to the intensity of manifestation(a) anantānubandhin-of life-long duration, (b) aprátyākhyānāvarana-obscuring the energy for even partial abstinence, (c) pratyakhyānāvaraña-obscuring only the er ergy for complete abstinence, (d) samjvalana-flaming up and effective only occasionally; (31) mithyātva (darśana-mobanīya); (32-33) bhaya (fear), jugupsā (disgust)-two no-kaṣāyas (quasi-passions), (34-42) taijasa (giving fiery body), kārmaņa (giving karmic body), varna (colour-giving), rasa (taste-giving), sparsa (touch-giving), aguru-laghu (making a being neither heavy nor light), upaghāta (causing anpihilation), nirmāna (causing the right formation of the body)—these are different types of nāma-karman; (43-17) 5 antaraya-dāna-, lābha-, bhoga-, upabhoga-, virya-antarāya (energy-obscuring) karmans.
These can be continually transformed into sub-types of their own basic type.*
The remaining sub-types of the different karmans are adhruvabandhini and their transformation even into sub-types of their own basic karman is restricted inasmuch as only the unbound karman (that is to say that which is to be bound) can be transformed into that which is already bound, but that which is already bound cannot be transformed into the unbound.
* See The Doctrine of Karman, pp. 5-19 - Dr. Glasenapp
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