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224
THE CONDUCT-DELUDING KARMAS
not. That which produces such an attitude is perverse attitude. When that attitude is restrained by virtuous thoughtactivity, it remains quiescent and no longer obstructs the right faith of the self. In his case right belief is not obstructed. He who experiences such a state is called a right believer". The same perverse attitude, owing to partial cleansing or purification, appears along with its purified state, like the species of grain possessed of diminished and undiminished intoxication. On the rise of it the attitude becomes mixed, like that arising from the use of the half-cleansed intoxicating grain called 'kodrava''.
The karma which deludes conduct is of two kinds, the quasipassions and the passions. The prefix 'nanj' is used in the sense of slight. So 'akaşāya' means quasi-passion. The quasipassions are nine-laughter, liking for certain objects, dislike for other objects, grief or sorrow, fear, disgust, hankering after men, hankering after women and hankering after both men and women. The passions are of sixteen kinds with divisions such as that which leads to infinite births. It is as follows. The passions are four, viz. anger, pride, deceitfulness and greed. And each of these passions is subdivided into four classesthat which leads to endless cycle of worldly existence owing to wrong faith, that which arrests even partial abstinence of the householder, that which arrests complete abstinence of the ascetic and that which disturbs perfect conducts. These together make up sixteen. The subdivisions of the life-karma are described next.
1 This is not correct faith in its completeness, but only in a preliminary degree. It is a so-called wrong belief, from which the wrong-belief-quality has been abstracted, a wrong belief free from poison.
! The Jaina likens the influence of these three classes of mohaniya karma to the results arising from taking the grain kodrava. If this grain be eaten without any preparation, it causes the most intense giddiness such as quite to bewilder the cater. Such is the effect of mithyālva. If the husk of the grain be removed, the result is less stupefying and resembles that of miśra; whereas, if the grain be thoroughly cleansed, the occasional slight uneasiness it may cause is comparable to samyaktva.
3 It exists one with it. It gleams along with self-restraint, or even in its presence self-restraint shines. Hence it is called a gleaming passion.
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