Jiva's Condition Due to Rise of Antaraya-Karma
Further, due to rise of Antaraya-Karma
whatever Jiva wishes does not happen. If he wishes to give donation
he can not give, wishes to obtain a thing but cannot obtain, wishes to
enjoy but cannot enjoy, wishes to enjoy again and again but can not do so,
wishes to exert for manifesting his power of knowledge, etc., but can not
get manifested. In this way, whatever one wishes does not happen due to
the rise of Antaraya-Karma (obstructive-Karma); And
due to its Kshayopashama the desired thing materializes to some
extent. One's desire is great but he can donate only a little; some profit
is achieved and only some power of knowledge, etc., is manifested; there
too several outward instrumental causes are required.
Thus Jiva's state is caused due to rise of
Jiva's Condition Due to Rise of Vedniya-Karma
Further, in `Aghati-Karmas'
(non-destructive Karmas), due to rise of Vedniya-Karma
(feeling-producing Karma), the causes of external
happiness-unhappiness are produced in the body. Healthiness, powerfulness,
etc., and hunger, thirst, disease, sorrow, pain, etc., the causes of
happiness-unhappiness are developed in the body. Externally pleasant
season (weather), wind, etc., favorite wife, son, etc., and friend,
wealth, etc., unpleasant season (weather), wind, etc., unfavorable wife,
son, etc., and foe, poverty, assassination, bondage (imprisonment) become
the cause of happiness-unhappiness.
In these external causes as mentioned above, many
causes are of such type due to instrumentality of which the condition of
body becomes the cause of happiness-unhappiness and those very causes
become the cause of happiness-unhappiness. And many causes are of such
type which themselves become the causes of happiness-unhappiness. The
association of such cause takes place due to rise of Veniya Karma.
There, the causes of happiness are met with due to rise of Sata-Veniya
(pleasant feeling-producing) Karma and the cause of misery are met
with due to rise of Asata Vedniya (unpleasant
Here it should be known that those causes themselves do
not produce happiness or misery, (but) owing to the rise of Mohakarma
(deluding Karma) the soul of his own believes & feels
happiness-unhappiness. Such is the relationship between the rise of
Vedniya Karma and the rise of Moha-karma. When
the external cause produced by Sata Vedniya is met with,
then the rise of Moha-karma of the type of believing
happiness is found and when the external cause produced by Asata
Vedniya is met with then the rise of Moha karma of the type of
believing unhappiness is found.
And the same cause becomes the cause of happiness to
someone and of unhappiness to other. For example, the type of cloth which
becomes the cause of happiness to someone due to rise of Sata
Vedniya, the same cloth becomes the cause of misery to someone else
due to rise of Asata Vedniya. Hence, the external object is
simply an instrumental cause of happiness and unhappiness. Whatever
happiness-unhappiness is caused is due to Nimitta (rise) of Moha
only. The disillusion monks possess many supernatural powers (Riddhis)
and face afflictions (Parishahas), but the feeling of
happiness-unhappiness is not caused in them. The illusion Jiva, on
meeting external cause or even without meeting any cause, is assuredly
found feeling happiness-unhappiness due to his own conjecture only. There
too, on meeting with that particular cause by which a highly- illusion
Jiva becomes more happy- unhappy, by meeting with the same cause a
less-illusion Jiva becomes less happy-unhappy.
Therefore, the principal strong cause of happiness-
unhappiness is the rise of Moha (deluding) Karma; the other
external things are not strong cause; but the prime cause and effect
relationship between other (non- self) objects and the dispositions of the
illusion Jiva is found, due to which the illusion Jiva
believes other external objects only as to be the cause of
In this way, the cause of happiness-unhappiness is
produced due to (rise of) Vedniya-Karma.
Jiva's Condition Due to Rise of Ayu
And due to rise of Ayu-karma, the
duration of human, etc., embodied forms is found existing. So long as the
rise of Ayu- karma continues, till then even on meeting with
several diseases, etc. (external) causes, the bondage with the body does
not end. And when the rise of (species of) Ayu-karma ends,
then even on making several efforts there remains no bondage with body; at
the same very instant soul and body become separate.
In this world (of transmigratory existence) the cause
of birth, life and death is Ayu-karma only. When rise of new
Ayu-karma starts, then birth in new embodied form takes
place. And so long as the rise of Ayu-karma continues, till
then life remains by existence of vitality's in that embodied form. And
when the rise of Ayu-karma ends then death is caused by
dissociation of vitality's in that embodied form.
One should know that such is the natural
instrumentality of Ayu-karma; none else is the creator,
destroyer or protector.
Further, as someone wears new dress (cloth), he keeps
on wearing it for some period, then quits it and puts on other dress;
similarly, Jiva occupies new body, he keeps on occupying that body
for some period, then quits it and (again) occupies another body.
Therefore, birth, etc., are from bodily association point of view.
Jiva (soul) is assuredly eternal and devoid of
birth, etc., never-the less, the illusion Jiva does not think of
past and future, therefore, he keeps himself continuously busy in the
activities concerning to the present embodied form only, believing his own
existence to be only till the duration of the present embodied form.
In this way, the duration of embodied existence due to
rise of Ayu-karma is to be known.
Jiva's Condition Due to Rise of
Further, due to rise of Nama-karma,
Jiva attains human body, etc., (different) forms of existence and
accordingly he is found in that state of existence. There, the different
kinds of Trasa (mobile beings), Sthavara (immobile beings)
are born. And there the soul holds Jati (class) of one-sensed
beings, etc. It should be known that there exists cause and effect
relationship between the rise of Jati Nama-karma and
Kshayopashama of Mati-Jnanauarana Karma. The soul
acquires the Jati (class of embodied form) in accordance with his
And the association of bodies takes place; the atoms of
body and Pradeshas (spatial units) of the soul get bonded in one
form and the soul by getting contracted or expanded becomes equal to the
extent of the body. And in Nokarma from of body, the appropriate
positions of different limbs and sub-limbs are found proportionately. From
this only the touch, taste, etc. material senses (Dravya-Indriyas)
are formed and in the heart place a material mind (Dravya-Mana) of
the shape of a lotus-flowered into eight petals is found. And in the same
body it self particular shape etc., particular color or complexion, etc.
and grossness or subtleties, etc. are produced; thus, the atoms
transformed into body form undergo such type of modifications.
Further, respiration and voice are produced; they too
are the mass of Pudgala (atoms) and remain in one bonded form with
the body. The Pradeshas of soul are found co-extensive in the
Pudgala also. There, the respiration is (nothing but) the air. As one
takes the food and discharges the excreta then only he remains alive;
similarly, when one inhales external air and exhales internal air, then
only the life exits. Hence, respiration is the cause of life. As bones,
flesh, etc. are found in the body, similarly air is also found in the
body. And as one does the work by hands, etc., similarly, he does the work
by air (respiration). The morsel of food which is put in the mouth is
swallowed by air, the excreta, etc., is also discharged by air.
Similarly, other things should be known. And the pulse, gastric disease
etc. are also to be known as the parts of the body in air form.
The voice is sound. As on vibrating the string of
guitar, the matter molecules (Skandhas) capable of transforming
into speech species get modified into lettered or non-lettered form of
sound; similarly, on vibrating the palate, lip, etc., parts (of the
mouth), the Pudgal-skandhas (matter-particles) taken in during
Bhasha-Paryapti (accomplishment of speech- species) get modified into
lettered or non-lettered form of sound.
Further, graceful and awkward movement, etc., in
embodied beings occur. Here it should be known that among the two persons
chained by a common fetter, if one person wants to move and the other
person also moves then movement can take place, but if one of the two
remains sitting then movement can not take place and if one out of the two
be strong then he might carry away the other person also. Similarly, the
soul and the body form of Pudgala (matter-particles) have one
common region occupying form of bondage (eka- kshetravagaha form of
bondage). There, if soul desires to make movement and Pudgala
(matter of body) being devoid of the power of movement do not make
movement, or if Pudgala are having power (of making movement) but
the soul does not have desire (to move) then movement can not occur. And
if among them, the Pudgala by acquiring power, make movement then
along with it the soul, even without having any desire, makes movement.
Thus happens the activity of movement, etc. And this Jiva meets
with external Nimitta of defamation, etc. In this way, these acts
are produced. And due to these external causes in accordance with the rise
of Moha, the soul becomes happy and miserable also.
Thus, due to rise of Nama-karma, various
types of formations take place of their own; none else is the creator. And
the Tirthankara, etc., types (species) of Nama-karma
are not found here.
Jiva's Condition Due to Rise of Gotra-Karma
Due to rise of Gotra-Karma, birth in high
or low caste is caused; there one gets high or low status. Owing to rise
of Moha, the soul becomes happy and miserable.
In this way, the state of Jiva is found due to
the instrumentality of Aghati-Karmas .
In this way, in this eternal world, the states of soul
are caused due to rise of Ghati and Aghati Karmas.
�Oh Bhavya Jiva! (oh capable soul!) you
should think your inner heart and see whether it is so only or not. On
contemplation it would appear to be so only. If it is so then do accept
that you are being afflicted since eternity by transmigration form of
disease. You should make efforts to destroy it. Such meditation will bring
true happiness to you".
Thus ends the 2nd Chapter describing the mundane state
of existence of Jivas in this Moksha Marg Prakashak named