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Study of Jainism
8.
Upasamana : In this, the karmic encrustation is held in abeyance and suppressed, just as the burning coal is covered by the layers of ashes.
9
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Nidhatti : In this state, there is neither the rise nor the transformation of the karmic process. But there is the possibility of increase or decrease in the intensity of the karmic state.28 It is also of four types : i. praksti, ii. sthiti, iii. anubhāga and iv. pradeśa nidhatti.29
10.
Nikacita : In this state there is the absence of the four states of udvartana, apavartana, sankramana and Udirana. The soul has to exhaust the karma and experience the fruits in the way in which the karmic bondage has taken place. There are also four forms of nikacita 50
11.
Abadha Kala : This state refers, as we mentioned earlier, to the unexpressed, dormant and the potential state of the karmic encrustation. It is the state where the karmic particles have vet to express themselves and fructify. 31
Yasovijaya compares these processes with some concepts of karma in the Patañjali Yoga. The five affilications of the egoism, nescience, attachment, repulsion and the will to live are the particular states of the rise (udaya) of mōhani ya karma.
Having explained the elaborate processes of the operation of the karma, the Jaina seers said, “Alam Vistareņa”.
d) The aim is to seek freedom from the miseries of this life, to seek deliverance. But the path to Mokșa is long and endless. We have to free ourselves from the karma that has already been accumulated and to see that no new karma is added. The soul gets bound by the constant flow of karma. This is called Bandha. Mental states, like passion, attachment and aversion, which prepare the ground for the binding of the soul by karma are called psychic bondage (bhavabandha) ; and the actual binding by the particles of karma s called dravya-bandha. When passions overcome us, the particles get glued to our souls and bind them, just as a heated iron
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