kinds of Darsana Mohaniya and the twenty
five varieties of the Caritra Mohaniya
respectively. One is kept bound as man for a beast, a hellish
being or a god. by the
four kinds
of Ayu Krma in whese absence the
soul would be absolved of the minatory process.
All the physical conditions in which one finds hemself
placed in the world’s right from his personal make up down to his external environments,
are the result of the working of no less than ninety three varieties of the Kama Karma. One is plased high or low in society on account of the operation
of the two kinds of Gotra Karmas, and one is hindered
in the exercise of dispensation or acquisition as well as utility or enjoyment
or exprossion of power by the five kinds of Antarya. These are
the 5+9+2+28+4+93+2+5=148 Varieties of
Karmas explained in the Priakariti samutkirtana Culika.
Having
understood the nature of the Karmas, it becomes necessary to know, but
of the many varietios of
each main Karma, how many would be contracted simultaneously and under what
conditions. This is the topic of the
second Culika.
All the five jnanavarnivas may be forred by any boiy right up to
the 10th spiritual stage when
bondage stops.
In the case of the Darsanavaranita, all
the-time may be forged during
the first two spiritual stages and six or four as one progresses up. Both the Vedanayas ate contracted up to the 13th stage. Of the Mohaniya, one binds 22,21.17,13,9,5,4,3,2, or 1st different stages of spititual advancement- of the four Ayu karmas, only one may be bound at a time, while of the Nama Karma 31,30,29,28,26,25,23 or 1 are contracted simultaneously. The Low Gotra Karma is forged during the first two spirtitual stages, while the High one from the first up to the 10 th stage. During the same stages all the five Antarayas may also be forged.
3-5. The three Maha-dandakas
In the first Maha
dadaka the karmas are classified according as they
are
contracted
or not contracted by a soul when it is about to attain Right Faith. The
less as one
advances in purity towards the Right Faith.
The second Maha+-dabdata
enumerates those varieties of Karmas which a godly
or hellish being, exvept the one in the seventh hell, may contract when about to aquire
Right Faith.
The Third Maha-dandaka evumerates the Karmas that a being in the seventh
hell might bind on the point of acquiring Samyaktva.
6. Utkristha
Sthiti Culika
This Culkia lays
down the mazimum period of time with are karma once
bound may
subsist. It deals with the corresoponding period of time wich
must
elapse
after each bondage,before the same beings to bear its
fruit. The maximum duration is to be
found in the case of the Darsana Mohaniya
which may last for 70 koda
kodi sagaropamds. Rhe maximum period
of the Caritra-mohaniya is 40, of
Jananavarniya, Darsanavarasniya, Asata Vedaniya and Antaraya 30, of Nice Gotra and a number of Nama Karmas 20, and of the last varying below twenty, till you come to a less than i Kodakodi sagaropoma in the case of Ahara Sarira and Tirthakara, 33 Sagaropamas in the case of hellish and bavenly existence and only 3 Palyopamas in the case of a man’s or a beat’s life. The period which must elapse beofre a Karma ripes as up for fruition is calculated at the rato of one hundeted years for each Kodakodi sagar- opama, except in the case of Aya karmas where it is determained by the period of life which remains unexhausted at the time when it is determined by the peiod of life which remains unexhauseted at the time when the duration of the next life as deteranined ( for the measure of different periods of time, sta Vol.3, intro. p. 33)
7. Jaghanya Sthiti Culika
As the
forgone Culka deals with the maximum duration of the
different karmas, so the minimum periods
which vary from slightly less than one Sagaropama in
the case of the Darsana Mohaniya
to a few Avalikas
(ksudra-bhava-grahana) in the case of the
shortest lived man or lower animal.
8. Sanyaktvotpatti Culika
This Culika
is so called because it doscribes how and by what
steps Right Faith or the correct attitude of the mind is created. It is only when the burden of the Karmas is
considerably lightened, firstly, by a gradual process of self-purification
which may be almost unconscious, and lastly by a deliberate effort to improve
the mind. that the whole layer of
ignorance is transformed into three parts which
may be called ignorance, semi-ignorance and enlightenment, and they are
all laid at rest for a while and the true self reveals itself. When this happens for the first time. the purity is only temporary and the soul
soon falls back into one of the three specified states. When a similar course of purification is
attempted for a second time, it may be accompanied by right conduct with which
the soul climbs considerably higher on the ladder of spiritual progress. And if the soul makes this start not merely
with a process of allaying the Karmas (aupasamika samyktva), but of destroying them (Ksayika
Samyaktva) then there is no falling back at all, and
one continues to advance in purity within this life and the life beyond, till
perfection is reached and the shackles of worldly existence are cast aside once
for all, These processes are described
in the commentary with extraordinary details and methematical
precision.
9. Gati-agati Culika
This ninth Culika
is called Gati-agati because it deals chiefly with
the migratory processes of the soul. As
these are affected to a large extent by the presence or absence of the right
attitude of the mind (Samyaktva); the work first deals with the sources through
which right attitude is generated in the beings in hell or heaven animal or
men. These sources are four, namely,
sight of the Jina image, listening to a righteous
discourse, memory of the experiences of the past life and the present
sufferings. These become available
differently under different conditions of existence.
The next topic is treated in this Culika is with what spiritual grades one may enter any praticular state of existence or exit out of it. The one noteworthy feature of this topic is
that a being with the right attitude of the mind will never enter any hell,
lower than the first one, nor become a lower animal. The last topic in this Culika
is, being what one is in his present life, what virtues or status can he
acquire in the next birth.
With this volume the first Khanda Jivatthana (Soul-Positions) comes to an end. The next Volume will present to us the second Khanda called Khudda Bandha (Bondage in brief)