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IY. III]
CLASSIFICATION OF KARMAN
.: 241
of 'sleeps' as well. The first three types of passions also completely ob.èure respectively the predilection for truth (samyaktva), the capacity for partial renunciation (deśavirati-căritra), and the capacity for full rerunciation (sarvavirati-căritra). But the fact of the abstinence from unwholesome food and the like observed even at the time of the rise of the most virulent type of passions is to be explained on the analogy of the existence of the lustre of the sun and the moon even on the rise of dark and dense clouds.? The predilection for the untruth (mithyātva) completely obscures the love of truth (samyaktva). But stil the love and capacity for the ascertainment of the truth about ordinary things of practical utility remains unobscured, and this also is to be explained on the analogy of clouds. The idea behind the adrnission of the remainder of the fundamental qualities of the soul even in the most undeveloped stage of existence is to bring home the undeniable fact of the existence of the rudiments of love of truth, knowledge of truth, and spiritual striving which when cultivated lead the soul to the ultimate goal. The absolutely non-existent can never come into existence. The soul cannot be imagined to have absolutely lost all these characteristics. It can never lose itself. This has to be accepted by all those who believe in final emancipation. The Jainas insisted on this from the very inception of their thought. This is clear from such statement of the Nandi Sūtra as 'The infinitesimal part of the pure and perfect knowledge ever remains, as a rule, uncovered in any form of existence of the soul'' which is, beyond doubt, as old as the Jaina thought.
Now we come to the types of 'partially obscuring' (deśaghātin) karmans, which are totally twenty-five viz. the remaining four subtypes of the knowledge-covering karman, the three sub-types of intuition-covering karman, the fourth type of the four passions, the nine quasi-passions, and the five sub-types of the obstructive karman.
1 Cf. nidrā-pañcakam api sarvam vastvavabodham avrņoti 'ti sarva-ghāti, yat punaḥ svāpāvasthäyām api kiñcit cetayati tatra dhārādhara-nidarśanam vācyam-Kg2, p. 12.
? Cf. tathā 'nantānubandhino 'pratyākhyānāvaraņāḥ pratyākhyānāvaraņāś ca pratyekam catvāro yathäkramam samyaktvarn deśavirati-caritram sarvaviraticăritram ca sarvam eva ghnanti 'ti sarva-ghātino dvādaśā 'pi kaşāyāh, yat punas teşām prabalodaye 'py ayogyähāra-viramanam upalabhyate tatra vārivāhadịşțānto vācyaḥ--Kg2, p. 13.
3 Cf. tathā mithyātvam tu jina-pranita-tattva-śraddhānarūpa-samyaktvam sarvam api hanti 'ti sarva-ghāti, yat tu tasya prabalodaye 'pi manuşya-paśvādivastu-sraddhānam tad api jaladharodāharaṇäd avaseyam-Kg2, p. 13.
4 savva-jīväņam pi ya namn akkharassa anantatamo bhāgo niccugghāņio citthai-NSů, 42.
5 They are cakşurdarśanīvarana, acakşurdarśanavarana and avadhidarsanāvaraņa.
JP-31
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