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A Hand Book of Jainology
tana. If the jiva is occupied in noble contemplations, the Rasa of the existing noble karmas increases; and reduces the Rasa of the evil ones. The effect of evil contemplations is opposite to this. (5) UPASHAMANA KARAN :
Upashamana means pacifying the emergence of the Mohaniyakarma upto the Antarmuhurt by means of an efflux of noble contemplations of a special kind. The karma on account of the effect of the noble contemplations, assumes its original form declining from the stat? of intensity in which it was in the Antarmuhurt when its emergence was checked. Actually, the Upashamana brings it back to its original state. So, there takes place Upashamana or pacification and its emergence is checked. (6) UDIRANA KARAN :
This attracts the karma pudgals towards a speedy emergence under the impact of noble contemplations, from the process of slow emergence. (7) NIDHATTI KARAN :
This activity gives such a form to karma pudgals that no other karans can act upon it except the Udvartana and Apavartana Karans. It becomes unfit for the other karans. This is Nidhatti.
(8) NIKACHANA KARAN :
This makes the karma pudgals unfit to be influenced by all the karans. The karans like Samkraman cannot act upon them when they are influenced thus by the Nikachana karan. So, it is called the Nikachit Karma. Punya Karmas and sinful Karmas, become Nikachit (inevitable) by strong contempations either noble or ignoble.
From this, it becomes evident that karmas do not remain in the same form or condition or intensity after they are gathered. But they undergo such changes as udvartan and udirana in Sthithi and Rasa by combining with other karma pudgals. If the soul always engages itself in such activities as renunciation,
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