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Jaina Philosophy and Religion
On account of the ksayopaśama (destruction-cum-subsidence) of antarāyakarma (obstructive karma), five fortunes, viz., charity-making, etc., are attained. As already stated, antarāya-karma is divided into five types according as it obstructs charity (dāna), gain (lābha), non-recurrent enjoyment (bhoga), recurrent enjoyment (upabhoga) and will-power (vīrya). Hence the five types are named as dānāntarāya, lābhāntarāya, bhogāntarāya,
at the time of kşayopasama accompanied by the manifestation of effectiveness of the karmic particles of the concerned deśaghātil karmas, not a single karmic particle of those just mentioned ones is of the effectiveness that can completely obscure the concerned quality. But the karmic veils like cakşurdarśanāvaraniya-karma, avadhidarśanāvaranīya-karma cannot undergo kşayopasama and the concerned qualities obscured by such karmic veil (ävarana) cannot manifest themselves, so long as those karmas are manifested with effectiveness that completely obscures the concerned qualities. But when the sarvaghāti (completely obscuring) effectiveness of those karmic veils is transformed into deśaghāti (partially obscuring) effectiveness, then alone those karmas can undergo kşayopaśama. As stated above, the kşayopasama of deśaghāti karmas is associated with the manifestation of effectiveness of the just manifested karmic particles having only deśaghāti (partially obscuring) effectiveness. Here the karmic particles manifested with effectiveness cannot completely obscure the concerned qualities because the effectiveness is mild. The meaning of the basic term 'upaśama' in the technical term 'aupaśamika' is much wider than that we noted of the same term 'upaśama' occurring in the compound 'kşayopasama'. The meaning of 'upasama' occurring in 'kşayopaśama' is either absence of capacity to manifest effectiveness (flavour) or transformation of intense effectiveness into mild one, that is, manifestation of mild effectiveness. On the other hand, the basic word 'upaśama' in the technical term 'aupaśamika' means absence of the manifestation of karmic particles (that is, absence of nominal manifestation) as also absence of the manifestation of effectiveness (that is, absence of effective manifestation). It is because in ksayopasama there is ksaya of karma, which can never take place without the manifestation of at least the karmic particles, while in simple upaśama this is not the case (that is, there is not manifestation of even karmic particles). When the karma starts undergoing simple upašama, its kşaya is arrested for
the entire period from the start to the end of upasama. 1. Jñānāvarana-karma except kevalajñānāvarana-karma, darśanāvarana-karma except
kevaladarśanāvarana-karma, kasāyas (passions) of the samjualana type (smoldering or very mild type) and no kaşāyas (quasi-passions) of the mohaniya-karma, and five types of antarāya-karma-these are deśaghāti karmas. Nidrā (sleep) is included in the group of sarvaghāti karmas. The 'flavour' (effectiveness) is the capacity of karma to yield its fruit. Its intensity or mildness is varied. The types of karmas that completely obscure the concerned qualities obscurable by them are called sarvaghāti. And the types of karmas that partially obscure the concerned qualities obscurable by them are called deśaghāti. The flavour or effectiveness of the sarvaghāti karma is always sarvaghāti. On the other hand, the flavour or effectiveness of the deśaghāti karma may be sarvaghāti or deśaghāti.
na may baghātī. On desaghati
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