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Jaina Philosophy and Religion
on bad times defiled by vicious atmosphere, on the state of inclination for unwholesome teachings and bad company, and on the birth in the uncultured class.
And the destruction, destruction-cum-subsidence and subsidence of the same karma depend on the substances like a saintly spiritual teacher, etc., on the cultured countries or places, on the favourable times, on the states of the form of right knowledge and right conduct, and on the proper birth.
The following point is noteworthy. All types of karmas undergo udaya and kşaya. But it is only ghāti karmas that undergo kşayopaśama. Again, it is only mohaniya-karma that undergoes upaśama.
The results of the manifestation (udaya) of each of the eight types of karmas have been described. Now we propose to describe the results of subsidence (upaśama) as well as destruction-cum-subsidence (ksayopaśama).
The state of total non-manifestation of karmas (non-manifestation of even mere karmic particles) for a fixed duration of time, which is like that of burning coal covered with a heap of ashes, is called upaśama. Upašama is possible only of the two types of mohanīya-karma, viz., darśanamohanīya-karma and caritramohaniya-karma. And from the upaśama of the former results aupaśamika samyaktva, and from that of the latter aupaśamika cāritra. .
Of the four ghātī karmas, when jñānāvaranīya-karma and darśanāvaraṇīyakarma undergo kşayopaśama', right or wrong determinate cognition (jñāna
1. As already pointed out, the karmas that have vitiating effect on the natural qualities
of the soul are called ghāti karmas. They are four viz., jñānāvaranīya-karma, darśanăvaranīya-karma, mohanīya-karma and antarāya-karma. On account of the kşayopaśama of the ghāti karmas, the corresponding natural qualities of the soul manifest themselves in the direct proportion of the kşayopaśama of the concerned ghāti karmas. As the aghāti karmas do not vitiate the natural qualities of the soul, they never
undergo kşayopasama. 2. The compound word 'kşayopasama' contains two simple words 'kşaya' and 'upaśama'.
Kșaya means destruction of the karmic particles that have just manifested themselves; it is present in all kşayopasama. But upaśama that goes with kşaya in kşayopaśama is of two types. One type of upašama is that which takes place when the ghāti karmas of sarvaghāti' (completely obscuring) type, viz. mithyātvamohanīya karma and twelve kaşāyas (passions) beginning with the anantānubandhi krodha (the most intense anger) undergo kşayopasama. And the other type of upasama is that which takes place when the ghāti karmas of deśaghāti (partially obscuring) type, viz. matijñānāvaranīya karma,
etc. undergo kşayopaśama. 3. Four kasayas (passions, viz. anger, pride, deceitfulness and greed) of anantānubandhi
type completely obscure samyaktva (right inclination, right attitude or love for truth),
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