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272
JAINA YOGA
[CH.
purification as has colossal effect on the duration and intensity of the bondage of new karmans as well as the accumulated ones. This is made possible by the following four sub-processes which begin simultaneously from the very first instant of the main process : (I) destruction of duration (sthitighāta), (2) destruction of intensity (rasaghāta), (3) the construction of a complex series (gunaśreni) of the groups of karmic atoms, arranged in geometrical progression with an incalculable common ratio, transplanted from the mass of karmic matter that would have come to rise after an antarmuhurta? for the sake of their premature exhaustion by fruition, and (4) an unprecedented type of bondage of small duration (apūrva-sthitibandha) whose length is much smaller than that of the duration hitherto bound.3 The soul undergoes yet another (5) sub-process known as transference of karmic matter (gunasamkrama). By this process a portion of the karmic matter of the inauspicious types of karman is transferred to some other types of karman. The mass of karmic matter thus transferred increases every moment until the end of the apūrvakarana process. There are thus five characteristic sub-processes in the process of apūrvakarana. At the end of this process the knot (granthi) is cut never to appear again. The first process of yathapravytta karana leads one face to face with the knot, and the second process of apūrvakarana enables one to cross it, while the third process of anivytti karana leads the soul to the verge of the dawn of the first enlightenment that comes like a flash on account of the absolute subsidence of the karmic matter of the vision-deluding (mithyātvamohaniya) karman. The nature of this enlightenment we shall describe later on. The soul undergoes the same five sub-processes, described above, in the process of anivrttikarana also. But here there occurs a new process called antarakarana whereby the soul divides into two parts the karmic matter of the vision-deluding karman that was to come into rise after the anivyttikarana. The first of the two parts the soul forces into rise during the last few instants of aniurttikarana while the rise of the second part is postponed for an antarmuhūrta during which no karmic matter of the vision-deluding karman is allowed to rise and produce its effect on the soul. Thus at the end of the process of anivyttikarana the vision deluding karman has no effect on the soul for an antarmuhūrta. This antarmuhurta is the period when the soul
1 See Kp: Upa, 12.
2 This is equivalent, as already stated, to a period which is less than forty-eight minutes. 3 For a detailed description see Kg2, pp. 125-6.
4 Kg2, p. 126. 5 jā gamthi tā padhamam gamthi samaicchao apuvvam tu
aniyattikaranam puņa sammatta-purakkhade jīve.-Vibh, 1203.
Also Cf. anādikālad ārabhya yāvad granthisthānam tavat prathamar yathāpravsttakaranam bhavati....... tata eva visuddhatamadhyavasăya. rūpād anantarar samyaktvalābhāt-Byhadvytti on the above găthā.
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