________________
372
MOKSHA MARG PRAKASHAK
sence of the rise of the Nishekas (atoms) of totally destructive type of Spardhakas (karmas) of which the rise-time has fallen due is the Kshya (destruction) and their remaining in the inoperative existing form with the capableness of coming into rise in future instants is Upashma (subsidence) and followed by risen state of partially destructive type of Spardhakas - such a condition of the karmas is named as Kshayopashama; attainment of such capacity is the Kshayopashama Labdhi.
And due to feeble rise of Moha (deluding karma) the evolution of mild passion form of thoughts takes place wherein the reflection on Tattvas (Tattvavichara) be possible; attainment of such capacity is called Vishuddhi-Labdhi (feeble state of passions).
Further, where the grasping of and deliberation on Tattvas preached by Jinadeva (omniscient Lord) takes place - attainment of this capacity is Deshana-Labdhi (precept attainment). In hells, etc. where the instrumentality of listening to) precepts is not possible, this capacity is evolved by virtue of impressions gained in the past birth.
Further, when the previously bonded duration of karmas (excepting age karma) gets reduced to the level of an Antar Koda-Kodi Sagaras (within crores into crores Sagaras, i.e., innumerable years) and the duration of fresh bondage of the level of an Antar Koda-Kodi Sagaras would have got reduced to its numerable division, that too, right from the start of the time of that Labdhi shall continue getting reduced gradually and the fresh bondage of many of the demeritorious Prakritis (inauspicious karmas) shall be going on ending gradually - thus attaining of such a worthy state of thoughts & dispositions is Prayogya Labdhi (competence attainment).
Attainments of these four capacities are possible to both Bhavya (capable) and Abhavya (incapable) souls. It is stated in Labdhisara that after attainment of these four Labdhis(capacities) the right belief may or may not get evolved. Therefore, there is no rule about the evolution of right belief to the Jiva who reflects on Tattvas. For example, someone was imparted instruction for his well being; knowing it, he may ponder over it as to how is this instruction beneficial to
him? Later on after deliberation he may conclude that “It is so only"Jain Education International For Private & Personal Use Only
www.jainelibrary.org
