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Pravacanasāra
(moha), attachment (rāga) and aversion (dveşa). His activities take place on complete destruction (kşaya) of the inimical (ghātī) karmas, including the deluding (mohanīya) karma.
Explanatory Note: Activities of the Arhat, like moving around and delivering the divine discourse, take place due to the fruition of karmas. These activities cause vibrations in the space-points of the soul but due to the absence of dispositions of delusion (moha), attachment (rāga) and aversion (dveşa), do not cause bondage of fresh karmas; these just result in shedding of the past karmas. Thus, activities of the Arhat do not give rise to fresh bondage of karmas but, in fact, result in shedding of the past karmas. Without the presence of the deluding (mohanīya) karma, activities lose the strength of disturbing the purity of the soul.
As per Tattvārthasūtra (2-4), the nine characteristics of the soul arising from destruction of the karmas are knowledge (jñāna), perception (darśana), gift (dāna), gain (lābha), enjoyment (bhoga), re-enjoyment (upabhoga), energy (vīrya), perfect faith (samyaktva), and perfect conduct (cāritra). On destruction of knowledge- and perception-obscuring karmas arise perfect knowledge and perfect perception. On destruction of giftobstructing karmas arises the power of giving security to infinite multitude of living beings in form of fearlessness. On destruction of karmas that obstruct gain, the Omniscient does not take food. His body assimilates, every instant, infinite particles of extremely pure and subtle matter, beyond the reach of ordinary human beings, that give strength. This is the ‘gain' derived from destruction of the karmas. On destruction of the karmas that obstruct enjoyment, there arises infinite enjoyment of unparalleled nature. The marvels of the showers of flowers etc. result from this. Owing to the disappearance, without remnant, of the obstructive karmas of re-enjoyment is manifested infinite reenjoyment. The manifestation of the throne, the fans, the
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