Prashamratiprakaran

Author(s): Umaswati, Umaswami, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 52

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red hot iron ball. If oil is spilled on a body, dust will easily adhere to it. Similarly the Jiva which has become sticky by attachment and aversion, gets covered by the Karma particles or the real connection of the Karma with the Jiva like the sticking of the dust on an oily body. The body represents the Jiva, the oil the passsions and the dust the pudgala (matter). This karma-bandha is classified into four types, related to its nature, quantity, intensity and duration.
The mundane soul from the beginningless past is under the malige nant influence of passions (kaşāyas). There are four fundamental passions which are responsible for the defiled state of existence, including transmigration. They are: anger (krodha), pride (māna), delusion and greed (lobha) (Pr. 24). These four passions are the main force in holding the soul in bondage (30-33). These passions obstruct the right belief and hamper the right conduct. These passions accompanied by wrong belief, want of control, negligence and Yoga, are the main cause of eight kinds of Karmabandha. These four passions are divided into sixteen kinds on account of function they are reckoned to perform. So, each passion is of the following four kinds: anantānu-bandhi, apratyökhyānāvarana, pratyakhyanavaraña and samjvalana (Pr. 259-60). Anantänubandhi passion is that which obscures spiritual right belief and conduct and thereby pre pares the ground for endless mundane career. Apartyākhyānāvarana is that which obstructs the partial right conduct. Pratyākhyānāvarana is that which obstructs aptitude for complete conduct and allows the existence of right belief partial conduct. Samjvalana passion obstructs the perfeet type of conduct thus thwarting the attainment of Arhatship (i. e. yathā. khyāta cãritra). Besides these passions, there are nine semi-passions (nokaşāyas), which are so-called because of their less obstructing nature. They accompany as well as excite the passions. They are: Laughter (hāsya); liking (rati); disliking (arati); grief (soka); fear (bhaya); disgust (jugupsā), hankering after women (puruṣaveda); hankering after man (striveda) and hankering after both the Sexes (na pumsakaveda).
Leśyā is responsible for the duration of Karmabandha. Legyä is defined as that which associates the self with karmic particles (Liśyate, glisyate karmaṇā saha ātmā iti Leśyā). Leśyā is said to be that by means of which the soul is tainted with merit and demerit. It is also consi--- dered as colour of the soul, or emotions colouring the soul. Just as o glue is responsible for making colours fast and Sxing them on a canvas, similarly this Leśyā is responsible for the length of time of the Karma. bandha. This Leśyā is of six kinds : Black (krsna), blue (nila); grey.? (kapota), red (tejasa); Yellow (padma), or pink and white (śukla) (Pr. 38), Jivas are some times classified into six kinds, based on these emotions, All Jivas are swyaed respectively by the influence of black, blue, greyri red, yellow and white. The first three of these Leśyās are inauspicious