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JANUARY, 1982
sub-classes: Perception-deluding (darśanamohaniya) and conduct-deluding (căritramohaniya). 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 Gommaṭasāra Jivakāṇda of Acarya Nemicandra Siddhantacakravarti.(3)
micchodayeņa micchattamasaddahaṇam tu tacca aṭṭhāṇam eyantam vivariyam viņayam samsaidamaṇṇāṇam 15
107
Delusion or irrationalism (mithyātva) is caused by the operation of perception-deluding karma. It consists of not having a rational perspective (traddhāna) towards reality, i.e., the nature of things (tattvārtha). Irrationalism is of five kinds : One-sided belief (ekānta), perverse belief (viparita), veneration (vinaya), doubt (samsaya) and indiscriminate belief (ajñāna).
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 Acarya Umaswami in Tattvärthasūtra :(4)
kāyavāngmanahkarmayogah 6-1 sa asravah 6-2
It should be noted that all activities, desirable (subha) and undesirable (aśubha), give rise to the influx of karma particles. It is only the intrinsic characteristic activities, infinite perception, knowledge and bliss (ananta darsana, jñāna and sukha) of the soul which are known as ŝuddhopayoga, that do not cause the influx of karma particles. The karma particles which come to the soul as a result of influx then become associated with the soul. This process is known as bonding (bandha). The bonding of karma particles has four aspects: Nature (prakṛti), i.e., the kind (knowledge-obscuring, deluding, etc.) of karma; quantity (pradeśa), i.e., the number of karma particles; duration (sthiti), i.e., length of association; and, fruition (anubhāga), i.e., the intensity of consequence of karma. The nature and quanity of karma that become associated with the soul depend on the nature and intensities of the activities (yoga) which caused the influx. In other words, the intensity of desire or thought-activity, intentional or unintentional character of activity, dependence of the act upon living and non-living substances (adhikarana) and one's own position and power determine the kind of karma and the number of karma
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