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Jaina Philosophy and Religion
the pure faith-deluding karmic matter does not obstruct the right faith just as the pure transparent glass does not obstruct our vision. But if there takes place the rise of the semi-pure heap of faith-deluding karmic matter (miśramohaniya), the soul will have mixed state of right and wrong faith, that is, it will fluctuate between the two. And if there takes place the rise of the impure heap of faith-deluding karmic matter (mithyatvamohaniya), the soul will again be blinded by wrong faith.
On account of the subsidence of all the three heaps of faith-deluding karmic matter as also of the subsidence of all the four passions of the anantānubandhi type, the upasamasamyaktva manifests itself. This type of samyaktva is attained by those souls who have taken the course of subsidence in the spiritual ascent..
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The difference between upaśamasamyaktva and kṣayopaśamasamyaktva is that in the former there is neither effective rise1 nor nominal rise2 of any faith-deluding karmic matter, whereas in the latter there is destruction of that portion of mithaytvamohaniya karmic mater (impure faith-deluding karmic matter) which has nominally manifested itself as also subsidence of its other portion which has not manifested itself. Thus, kṣayopaśamasamyaktva is so called, because it is caused by the two processes taking place simultaneously-one, that of subsidence, and the other, that of destruction. Again, it is of the form of the effective manifestation of the samyaktvamohaniya karmic matter (pure faith-deluding karmic matter). Thus, upaśamasamyaktva being of the nature of pure spiritual state is better than kṣayopaśamasamyaktva which depends on the effective rise of samyaktvamohaniya karmic matter. But kṣayikasamyaktva is the best because it is the result of the total destruction of the threefold faith-deluding karmic matter, viz., mithyatvamohaniya, miśramohaniya and samyaktvamohaniya and of the four passions of the highest degree. It is called kṣayika, because it is attained through the process of destruction. Thus, samyaktva is of three main types.
Now we propose to study the types of conduct-deluding karma. They are twenty-five. They are as follows: The sixteen passions (kaṣāyas): anger, pride, deceit and greed-these are the four chief types of passions. Each of them has been said to be of four types depending on the degree of its intensity, viz., anantānubandhī, apratyākhyānāvaraṇa, pratyākhyānāvaraṇa
1. Rise attended with fruit is effective rise (vipakodaya).
2. Rise which does not affect the soul is nominal rise (pradeśodaya).
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