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Bliss as an Attribute of the Soul :: 165
of bliss are concerned we may hold the view that only the destructive types of karmas are said to obscure the faculty of feeling. The mohaniya and other kinds of karmas cause the various impaired manifestations of the soul. The potency of the vedaniya karma lies in the fact that it generates the feeling of pleasure and pain in respect of the above referred manifestations. Again it is said that in order to attain kevalajñāna the deluding karma is first destroyed, and, then, allowing an interval of time though very short, the remaining three destructive karmas are simultaneously destroyed." This allows a stage where the deluding karma is absent while the other destructive karmas are present. As the vedaniya is ineffective in the absence of the mohaniya, infinite bliss must result in this-stage also. The truth of this conclusion seems to be affirmed nowhere, but it follows from the order of destruction of karmas as held by Umāsvāti, so either we should accept the presence of bliss in this stage or find out some causes for lower types of its manifestation. As regards the obscuration of the faculty by the karmas, it is not to be seen there because mohaniya karma has been eradicated and the other karmas have become ineffective (only with respect to the faculty of feeling) on account of the absence of the deluding karma. Still the Jaina is not prepared to accept the presence of infinite bliss in this stage. The situation may be explained as follows. The destructive type of faith appears much earlier than the dawn of perfect knowledge, and gradually goes on being perfected. Its imperfection in earlier stages is not due to the faculty of faith but is caused by the imperfect knowledge, to which faith must be applied. In the same way the imperfection of bliss in the above referred stage is also due to the non-attainment of perfect knowledge. It is in this sense also that the destructive karmas are held to be obstructive to the manifestations of bliss. Thus we come to the conclusion that all the eight karmas, the four destructive karmas or the vedaniya karma when supported by the mohaniya
1. Cf. Akalanka: Rājavārtika, 10.1,1
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