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Jaina Karmology
101 The conduct - deluding sub-species has two varieties - (a) quasi-passions and (b) passions. The first one has nine sub-varieties : (1) laughter (2) liking (3) dis-liking, (4) sorrow, (5) fear, (6) disgust, (7) feminine libido, (8) masculine libido and (9) neuter libido.
There are four passions of (1) anger, (2) pride (3) deceit and (4) greed- each having four sub-classes involving (a) infinite-bonding or tena-cious, (b) partial vow-preventing, (c) total vow-preventing and (d) gleaming. Thus, the total number of passions is 4x4=16.
Hence, there are 3 faith deluding species and (9+16=) 25 conduct deluding species making a total of 3+25=28 sub-species of the deluding karma. 8.9 1. There are four terms in this aphorism - (1) faith-deluding, (2) conduct-deluding, (3) quasi-passion-experiencing and (4) passionexperiencing. There are four numerals also-three, two, nine and sixteen there. The above four terms and these four numerals should be respectively connected. Thus, the aphorism will have the following meaning:
(a) The faith deluding karma has three varieties (detailed latter in semi-aphorism 8.9.2).
(b) The conduct deluding karma has two varieties. (detailed in 8.9.3)
(2) The quasi-passion-experiencing karma has nine varieties (detailed in 8.9.4).
(d) The passion-experiencing karma has sixteen varieties (detailed in 8.9.5). 2. There are three varieties of faith-deluding karma - (1) righteousness, (2) wrongfulness and (3) righteousness-cumwrongfulness or mixed. Though the faith deluding karma is one with respect to bondage, however, it has three varieties with respect to the existence of good or bad activities.
The wrongfulness is defined as that whose realisation induces (a) turning away from the path sermonised by the omniscients (b) indifference towards believing in the true reals and realities and (c) incapability to discriminate about what is beneficial or non-beneficial. A person becomes wrong-faithed by the induction of such an attitude. In contrast, the wrongfulness becomes righteousness when this attitude is restrained by the auspicious volitions or thoughts and it no longer
obstructs the faith in the self by remaining indifferent towards it. The Jain Education International For Private & Personal Use Only
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