Jinamanjari 1998 09 No 18

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 58

death. The existence of other karmas therefore is as good as their nonexistence. By the ghatiya (destructive) karmas jñānāvaraṇīva (knowledge obscuring), darśanāvaraṇīva (faith obscuring), antarāya (progress obstructing) and mohanīya (deluding) the Arihantahood is
attained.
Q. Why is it there are only three karma destructions mentioned ? A. Because with the destruction of these three karmas, all the remaining karmas essentially get destroyed. Thence, the attainment of Arihantahood.
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Alternatively, Arihantahood is acquired due to destruction, or of absence of antarāya (progress obstructing) karma, which is invariably concomitant with the destruction of the remaining three destructive karmas. Moreover, when antarāya karma is destroyed, other four nondestructive karmas become inert like the rotten seeds.
Q. Who are the Siddhas?
A. He who has destroyed all the eight karmas - ghatiya (destructive) and aghātiya (nondestructive) ones - attains Siddhahood.
Q. What is the difference between Siddha and Arihanta?
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A. Siddha is the one who has destroyed all the eight karmas, and Arihanta is the one who has destroyed only the ghātiya karmas. Q. Is there any qualitative difference between Siddha and Arihanta, as all the qualities of the latter's soul become manifest on the destruction of the four ghatiya karmas ?
A. Yes, there is a difference between the two with respect to qualities. Because, Arihanta has the existence and realisation of the four aghātiva karmas.
Q. As there is existence and realisation of aghātiya karmas in Arihanta, is he capable of performing his functions nearly half-burnt by the fire of meditation?
A. It is not correct. If it is regarded that Arihanta's karmas including the ayus kind which determines the life conditions are incapable of functioning, the body should leave. But the body remains until the completion of life-span, and therefore the functioning of the remaining karmas is validated.
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Q. It is said that the function of karmas is to let the living beings wander in 84,000 birth places. This function is not observed in case of Arihanta despite the existence of aghatiya karmas, which are also incapable of destroying the co-existing qualities of the soul. Hence, is it not illogical to differentiate between Arihanta and Siddha with respect to these qualities?