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A Hand Book of Jainology
endlessly. This kashay ordinarily dwells in Mithyathva or false belief. The intensity of this Kashay is that when a jiva is under its impact he will not have even a grain of sense. The jiva who is under its impact commits sins like violence and other evil actions with such violent attachments and hatred that in doing those things, he does not deem them evil things and commits them without fear and with impunity. On account of the influence of this kashay, the jiva commits sins without realising that he should not commit them. The violence of this kashay undermines righteousness or samyaktva which in this context means faith in tatvas. Therefore, it is necessary to deem a sin, a sin and to consider an ignoble action, as an ignoble one. Extremely violent kinds of Anantanubandhi evils like anger, pride, deception and avarice are extremely harmful. In this respect if one first destroys the kashay and develops faith in tatvas, when the Anantanubandhi Kashay arises it will destroy that iaith and throw the jiva down from the level of Samyuktva to Mityatva or false belief.
2. APRATHYAKHYANIYA KASHAY :
The sins like violence should not be committed. Though the jiva knows this and realises this truth, on account of the absence of energy, the jiva does not allow the state of Prathyakhyan to arise or does not allow the idea to discard those sins to arise. In other words, the idea that a vow should be taken to discard those sins does not arise. Even if the idea of taking a vow existed earlier at any time, the Aprathyakhyaniya kashay arises and paralyses it. Vowlessness arises on account of the impact of this kashay of the violent type and the Deshavirathi (the vow for a partial refrainment) ends. The jiva inspite of knowing it becomes so inactive and apathetic that he cannot even say, "I will take a vow to refrain from this sin to this extent".
3. PRATHYAKHYANAVARANA KASHAY :
This Kashay is not totally opposed to Pachchakkan (the idea to take a vow to discard some sin) but it eclipses that idea to some extent. On account of the controlling of the kashays of the first and the second levels, faith and a desire to take a
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