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582
I am the Soul
and one gets mixed up with it, the bondage is also strong. But if the jiva can maintain equanimity even in the midst of a rise of strong passion; can avoid the expression of the passion in mind, speech or body, then as a result of not having given in to the rising passion, there is no karma bondage. Similarly, if the rise of the passions is mild, the bondage is also light. And if one does not get mixed up with these arising passions, there is no bondage.
Thus the cause of mohaniya karma is the arising of mohaniya itself. Among the causes of Darshanamohuniya, the denigration of kevalins and others is believed to be one, but that denigration occurs on account of aversion. We do not denigrate somebody about whom we do not have aversion. Developing aversion is in itself the rise of mohaniya. Therefore, the cause of darshana mohaniya is the rise of mohaniya.
Attachment, aversion and mithyatva are the main feelings which are prevalent upon the rise of mohaniya. If we are to consider them in detail, then Darshanamohaniya has three parts - 1. Mithyatva mohaniya – which prohibits the awakening of true faith, 2. Mishra mohaniya – which prohibits the distinguishing of the true differences between the path of Jina visavis other paths, 3. Samyaktva mohaniya – which prohibits the occurrence of pure realisation in the form of kshayika samakit and upasham samakit.
Charitra Mohaniya has 25 types. Of which 16 are kashayas. On the basis of their logic, they have been divided into 4 categories. Anantanubandhi - that which binds for infinity - anger, pride, avarice, greed. This is extremely strong. It prohibits even the touch of samyaktva; engrosses jiva in perverse beliefs.
Apratyakhyani anger, pride, avarice, greed. This is strong. It prohibits the practice of faith in the form of vows etc. in spite of attaining samyaktva.
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