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KARMA
infinite intuition, infinite bliss and infinite power. The liberated soul does not lose its individuality. Its individual existence is retained in that state as well.
Upaśama Śreņi :
At the end of the seventh stage of development, the soul ascends either upasama śreņi or kṣapaka śreņi.' That śreņi (series) in which the heaped-up species of mohaniya karma are suppressed so that they cannot manifest themselves, is called upasama śreņi. The species are not totally eradicated. They exist in a latent state and can break out again occasionally. If the suppression takes place in a regular and systematic way in a cerain succession, the upasama śreņi ends in a complete suppression of all the deluding karmas. This series reaches its end in the upaśānta moha guṇusthāna (11th stage), as then the suppressed passions break out again and the jiva descends from the series. The different stages of the development of the upaśama śreņi consist in the following procedure :2
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Firstly, the being suppresses the life-long passions. Thereupon he suppresses the three sub-species of the beliefobscuring karma and through that reaches aupaśamika samyaktva (right belief acquired through suppression). When this has happened, the being proceeds to the suppression of the still remaining mohaniya karmas. For this purpose he performs three processes: yathāpravṛttikaraṇa, apūrvakaraṇa and anivṛttikaraṇa. If a calculable part of the anivṛttikaraṇa has passed, the jiva performs an antarakarana of the twentyone remaining mohaniya karmas. Then he successively suppresses, within the fraction of a muhurta, the third sexpassion, then the female sex-passion, then joking, liking, disliking, sorrow, fear and disgust, then the male sex-passion, then simultaneously the apratyakhyānāvaraṇa and pratyākhyānāvaraṇa types of anger, then the sañjvalana anger. This
Jain Education International
1. Some writers start from the fourth stage also. See Viseṣāvaśyakabhāṣya, 1291.
2 Karma-grantha, V. 98.
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