Tattvartha Sutram

Author(s): J L Jaini
Publisher: Champat Rai Jain

Page 46

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Tatvartha Sutram
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(2) waifah Aghutiyu, or non-destructive Karmas, which do not effect the very nature of the soul. They are feeling, body family and age Karmas 1. e., thc azar Vcdaniya, 719 nama, 79 Gotra, and i Ayu Karmas respectively.
Vedanıya or "Feeling," the pleasure and pain-bearing Karmas are also Aghatiya. Pain and pleasure are illusory, more or less, because they are due to Vcdanıya acting with Mohanıya Deluding Karmas and it is then only that the thought-nature of the soul 18 affected
The Ghatiya Karmas are four:
It simply
(1) falar14 Jnanavarnıya, Knowledge-obscuring. obscures knowledge.
(2) taraf141 Darshana ianya, conation-obscuring obscures conation (Darshana).
It simply
(3) at Mohani ya, Deluding It intozicates the soul It is a short of General of the enemy, host of Karma It affects both rights-belief and right-conduct It is like a solution of both right-bclief and right conduct It is like a solution of chalk in water The water is clouded and opaque The solution may settle down and the opacity being lost, transparency may be restored to the water, or by processes the chalk may be entirely separated from the water and permanent transparency obtained Therefore this Karmas can merely subside or patially subside or partially sudside and partially be destroyed, or be entuely destroyed 'This alone can subside in the proper sense of the world.
(4) Ara Antarava. Obstructive Karmas. The 5 thought-natures are, as they are found.
I. In mundane soul, here there is 314 Udaya, operation of
Kurmas in all. Of cou se a inundane soul is one bound with Karmas. The thought-nature of soul is of 4 kinds, according as it is the result of 1 Subsidence merely. 2. Destruction merely. 3. Operation mcrcly. 4. All three combined, of the Karmas.
and 5. Its own natural thought-activity, i e., its soulness
and its capacity or incapacity of deing liberated.