Introduction to Jainsim

Author(s): Dewan Bahadur A B Lathe
Publisher: Jain Mitra Mandal

Page 14

JAINISM
to wrong path, another causes the illusion of pleasure and pain and so on. The primary Prakritis correspond to each of the The Prakritis eight Karmas. That which obstructs knowledge is the Gyanavarniya Prakriti ; that which obstructs insight, is the Darshanavarniya Prakriti; that which produces the illusion of pleasure and pain is the Vedaniya Prakriti; that which makest he mind suspicious about the true good and creates the passions is the Mohaniya Prakriti; that which gives rebirth is the Ayu prakriti; that which gives name is the Nam; that which causes the differences like the lower and the higher is the Gotra prakriti and that which comes in the way of our charity, enjoyment etc. is the Antaraya prakriti. The secondary prakriti, here omitted for brevity, should be referred to in the VIIIth. Chap. of the commentary of the TATTVARTH SUTRA. The staying of these bandhas of the prakritis for a definite period, the Sthitt Bandh. The Anubhag Bandh is the undergoing of the results of the Karmas in that period. The detailed association of the numberless spaces of the Karmas according to their names, with all the space of the soul, is called the Pradesh Bandh.
The Vedant speaks of the bondage of Karma as being Sanchit Karyaman and Prarabdh. In the same way Jainism div
into Satta, Bandha and Udaya. The first means the previous bondage which is yet to be exhausted: Bandh is the new acquisition of Karma and Udaya is the beginning of the work of old Karmas.
Modes of the Karmas
Now the principle of Sanvar which means the prevention of The Sanvar Asravas described before. This Sanvar is the principle stopping of the entrance of the Karma into the soul just like stopping the holes in a boat to prevent water from coming in. This can be done by observing the three Gupties; the five Samities the ten Dharmas, the twelve Anuprekshas, the