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Ghādimya veyanīyam mohassa balena ghädade jivam
idi ghădinaṁ majjhe mohassādimhi padhidam tu
The feeling-producing Karma by the force of deluding Karma destroys the soul like a destructive Karma. Therefore it is placed in the middle of destructive and before deluding Karma.
natthā ya rāyadosā indiyanāņaṁ ca kevalishi jado tena du sādāsādaja suhadukkham natthi indiyajarn2
Because in the Omniscient (Kevali), attachment and aversion, and sensual knowledge are destroyed, therefore in him there is no happiness or misery due to the feeling-producing Karma which causes the feelings of sensual pleasure and pain.
Each kind of Karma is further divided into a number of subclasses. For example, the feeling-producing (Sätāvedaniya) and unpleasant-feeling-producing (Asātāvedaniya). Similarly, the deluding Karma has been divided into two subclasses : Perception-deluding (Darśanamohanīya) and conduct-deluding (Caritramohaniya). It should be noted that the deluding Karma obscures the development of rationalism (Samyaktva). As the name implies, it prevents a person from having a rational perspective of reality (Tattvārtha). To quote from Gommaţa Sāra Jivakända of Ācārya Nemicandra Siddhāntacakravarti.
michhodayena michchhattamsaddahanaṁ tu tacca atthānam
eyantar vibariyam vinayam samsayidumannanams
Delusion or irrationalism (Mithyatva) is caused by the operation of perception-deluding Karma. It consists of not having a rational perspective (Sraddhāna) towards reality, i.e., the nature of things (Tattvärtha) Irrationalism is of five kinds: One-sided belief (Ekanta). perverse belief (viparita), veneration (Vinaya), doubt (Sambaya) and indiscriminate belief (Ajnana).
Influx (Asrava) and Bonding (Bandha)
The influx (Asrava) of Karma particles is caused by the activities (Yoga) of the body, the organs of speech and the mind as described by Ācārya Umāsvāmi in Tattvārthasūtra :
Kāyavārgmanaḥ karmayogaḥ/ sa Asravah
It should be noted that all activities, desirable (Subha) and undesirable (Asubha), give rise to the influx of Karma particles. It is only the intrinsic characteristic activities, infinite perception, knowledge and bliss (Ananta darśana, Jñāna and Sukha) of the soul which are known as Suddhopayoga, that do not cause the
1. घादिव वेयणीयं मोहस्स बलेण घाददे जीवं इदि घादीण मज्झे मोहस्सादिम्हि पढिदं तु ।।
-Gomațasāra, Karmakānda, 19 2. णट्ठा य रायदोसा इंदियणाणं च केवलिम्हि जदो तेण दु सादासादज सुहदुक्खं पत्थि इंदियजं ।
--Gomatasara, K. K., 273. 3. मिच्छोदयेण मिच्छत्तमसद्दहणं तु तच्च अत्थाणं
para fazeru fark af Hot I-Gonata.; Jivakānda, 15 4. 164: Fura: 1 39: 1-Tattvärthasūtra, 6.1-2
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