Tattvartha Sutra

Author(s): Umaswati, Umaswami, Manu Doshi
Publisher: Shrutratnakar Ahmedabad

Page 49

JEEV THE SENTIENT ELEMENT
35
indicated in the last chapter, the mode denotes a changing state. The categories of Karma covered under different types of modes are a bit overlapping. That happens, because some of the Karmas relate to more than one mode. Such modes are mainly of five types depending upon the impact of Karma prevailing from time to time. The first four modes relate to the operative or inoperative phases of Karma, while the fifth is independent of that.
1) Aupashamik Mode: Suppression or pacification of the operative Karma is termed as Upasham and the mode prevailing in that state is called Aupashamik. That mode indicates a level of purity, which is comparable to that of water when its impurities are settled down. Obviously, that is not a lasting state. As the impurities settled at the bottom come up with disturbance in the water column, so does the suppressed Karma become operative when the soul comes across circumstances that are instrumental in activating it.
There are mainly eight main types and 97 categories of Karma. Four of the eight main types, viz. knowledge-obscuring, perception-obscuring, deluding and obstructing are termed as defiling Karma, because they defile the nature of soul. Of these four types, deluding Karma is the most hurtful, as it does not allow the soul to see the truth. The total Upasham can occur only of that type. Deluding Karma is of two categories. One deludes the perception and the other does the conduct. They are known as Darshan-Mohaniya and Charitra-Mohaniya. Since both of them are subject to suppression, the Aupashamik mode resulting thereby relates to those two categories.
2) Kshäyik (Destructive) Mode: The lasting purity can arise