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152 Harmless Souls mohaniya-karman in slightly more detail, and thereby also remind ourselves of the essentials of Umāsvāti's kaṣāya doctrine.
In the classical theory, passion (kaşaya) is said to be generated by destructive karmas of the conduct-deluding (cāritra-mohaniya) kind. Passion is two-fold, consisting of aversion (dveşa) and attachment (rāga); 'the former is always divided into anger (krodha) and pride (māna) and the latter into deceitful manipulation (māyā) and greed (lobha)'62 It is the passions which produce pramāda ('carelessness') and thus himsā, i.e. the latter is the product of volitional activity motivated by passion.63 Thus kasāya, in effect, underlies all bondage: yoga attracts karmic matter to the jīva in the first place, deciding its type and quantity, while kasāya causes it to adhere, deciding its duration and intensity (Tattvārtha Sūtra 8:2-3). Passion is therefore necessary for bondage to take place. As we have seen, 64 parigraha (attachment to possessions) has the same nexus of associations as kasāya in general and rāga / lobha in particular. And at Tattvārtha Sūtra 7:17 parigraha is defined as mūrcchā ('infatuation' or 'delusion'), i.e. the delusion that something can be 'mine', as the Sarvārthasiddhi makes clear. Although, according to the Sarvārthasiddhi, infatuation or attachment (parigraha) 'is at the root of all evils' 65 - i e. it leads to himsā, etc. - passion, nevertheless, has the controlling hand, and remains instrumental. To quote the same source, 'so the passionless person posses ed of right faith, knowledge and conduct is free from delusion (moha). Hence there is no infatuation in his case'. 66 So even when the term 'moha' is used in the
62 JPP p. 119; see TS 6:5 (6), cf. 8:1. 63 See above, pp. 54-55. 64 See above, p. 31ff. 65 tanmūlāḥ sarve doşāḥ - SS on TS 7:17.
66 tato jñānadarśanacāritravato 'pramattasya mohābhāvān na mūrccha 'stīti nisparigrahatvam siddham - ibid., trans. by S.A. Jain p. 199.
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