________________
194
Jaina Philosophy and Religion
ksāyika-bhāva is that state which is born of kşaya (destruction) of the material particles of the concerned karma. Ksaya is the supreme sort of spiritual purification that comes about as a result of soul's complete dissociation from the material particles of the concerned karma-just like the clarity appearing in water that has been rendered absolutely free of dirt. (3) The ksāyopaśamika-bhāva is that state which is born of both ksaya and ubaśama. This state comes into being when the efficacy of the material particles of the concerned karma which are manifesting themselves is destroyed or rendered void and the manifestation of the material particles of the same karma which exist in potentia is suppressed. Thus kşayopaśama is a sort of spiritual purification that comes about as a result of destruction of the efficacy of the manifesting particles of the concerned karma and the suppression of the manifestation of the particles of the same karma existing in potentia. This purification is a mixed sortjust like the water-washed rice kodrava whose intoxicating power partly vanishes and partly remains. (4) The audayika-bhāva is that state which is born of udaya or effective manifestation of the material particles of the concerned karma. Udaya is a sort of spiritual blemish or pollution that comes about at the time of an effective manifestation of the particles of the concerned karma-just as dirtiness appears in water in which dirt has been mixed. (5) The pāriņāmika-bhāva is that state or transformation of a substance, which is automatically called forth by a mere existence of this substance. That is to say, the natural self-transformation undergone by a substance is called its pāriņāmika-bhāva.
We have already referred to the eight basic karma-types: jñānāvaranīyakarma (knowledge-covering karma), darśanāvaraṇīya-karma (vision-covering karma), vedanīya-karma (feeling-producing karma), mohanīya-karma (deluding karma), āyu-karma (longevity-determining karma), nāma-karma (personality-determining karma), gotra-karma (status-determining karma) and antarāya-karma (obstructive karma).
Let us recapitulate what we have already said about the nature of these karma-types.
As we have already stated, there are five types of jñānas (knowledges), viz., matijñāna, śrutajñāna, avadhijñāna, manaḥparyāyajñāna and kevalajñāna. So correspondingly there are five types of jnānāvaranżya-karma, viz. matijñānāvaraṇīya-karma, śrutajñānāvaraṇīya-karma, avadhijñānāvaraṇīyakarma, manahparyāyajñānāvaranīya-karma and kevalajñānāvaranīya-karma. The different degrees of intellectual development, which we find in
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
