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Jaina Karmology
63
There is, thus, no discrepancy in using singular number in the first term of this aphorism.
2.
The words 'Jnanavarana' etc. (knowledge-obscuring etc.) should be derived as far as possible with respect to different grammatical cases of subject, object etc. For example, the term obscuring (Avarana) can be defined as (I) that which obscures or (ii) that through which soul-qualities of knowledge and conation etc. are obscured. The word 'obscuring' (āvarana) is applied to each of the cases of knowledge and conation. There are general ways of suffixing in case expressions. Hence, there is no anomaly with respect to suffixing 'Anat' here which is supported by Jainendra grammar (2/3/99). That which is felt or experienced is the sensation/feeling producing species (Alternatively, sensation is the feeling of pain and pleasure producing species). That which deludes or that through which delusion takes place is the species of delusion. There is suffix 'aniya' to the words Jnanā varana, Darsanavarana and Moha to designate them in their sanskṛta forms. This is applicable in nominative case in general. The life-spandetermining species is that which leads the soul in the modes of hellish, human etc.. The sanskṛta term 'Nama' for physique-making karma is an indeclinable word. This is defined as that which subjects the soul to acquire hellish etc. destinities or it is that through which the soul is designated as hellish etc.. The status determining species is that by which one is designated as high or low. The obstructive species is that which comes in between the donor, donation and receiver etc... Alternatively, it is the agency through which there could be no activities like donation etc. by the donors etc.. Thirdly, it is the species which makes one devoid of desires for donations etc..
3. It is observed that the food materials eaten by living beings are converted into humous, bile, cough, blood and specific gastric juices etc. capable of many transformations (due to metabolic changes through various agencies in the stomach). Similarly, the different types of activities intaken into the karmic body of the soul are converted later into eight different types of karmic species having specific potency for (1-2) obscuring knowledge and conation, (3) pain-pleasure sensations (4) delusion (5) specific life-spanning (6-7) acquiring different classes, destinities and status and (8) separation between donor, donation and recipient.
4.Q. There seems to be no difference between the delusion and knowledge-obscuring karmas as it is only under delusion that there is no capacity for examining good or bad.
A. This is not correct. The two karmas are different. The delusion is defined as the disbelief in the true meanings even after proper understanding or learning about it. However, in case of knowledge
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