The Doctrine of the Jainas, Described after the Old Sources c8.177

c8.177

The soul comes to obtain the Karman by means of the binding (*bandha*). T. 8, 2 is clearest in expressing this process: *sakaṣāyatvāj jīvaḥ karmaṇo yogyān pudgalān ādatte*. Hence matter attracted by soul is not yet Karman, but it comes to be so, that is to say by its very penetrating it, while all other matter pertains to the soul but externally. This penetration is of different intensity (i.e. depth); Viy. 34a is careful in distinguishing *siḍhila-bandhaṇa-baddha kamma* from *dhaṇiya-b.-b. k.*, and the comparisons given by Viy. 250b help to explain it. A dirty dress is more difficult to clean than a stained one; from an anvil not even the smallest part will come off in splinters, but dry grass is sure to burn up immediately and a drop of water falling on red hot iron will evaporate instantly. Attraction comes about by the soul activating the inward sense and speech activating the body. This is the *joga* (*yoga*, T. 6, 1).² By considering that the two first are at work in the four cases of "wrong", "true", etc. (§ 74), that four bodies (the fiery one is missing) form four additional cases and that three mixed kinds (mīsa) supervene to the latter, we arrive at 15 different kinds of joga (Viy. 854b). Acc. to Viy. 251b the three fundamental kinds together with the Karman are called the "working forces" (karaṇa). The obvious question as to the metaphysical way of activity has been dealt with by Devanandin who (on T. 6, 1) denotes the yoga as a vibrating (parispanda) of the soul units. As to the yoga (joga) it causes substances which may become Karman to flow into the soul (T. 6, 2), a process implied by the word aṇhaya¹ (JACOBI: "influence"), and accordingly it follows that speech and inward sense (a.o.) are called aṇhaya-kārī and a.-kāra (Āyār. II 92, 7; 132, 10).² That, however, these substances continue to stick to the soul is due to the work of passions. By the ambiguous word kasāya they are, at the same time, attributed a binding power metaphorically.³ Anger, pride, fraud and greed are denoted as passions (§ 167), and they, for their part, result from Karman (udaya, §86). Thus the circle closes. Where passion is absent there the substances fail to have any possibility of sticking. The freedom from passion, however, and hence the purification of the soul leading to mokṣa can be realized in life only by the Jain monk (or nun). That is why the bandha is twofold (Viy. 383b): it is monastic (iriyāvahiya) or profane (samparāiya). We start by dealing with the former even though its basic conceptions can be discussed only in connexion with the latter. By iriyāvaha, -vahiyā, and also iriyā- Kappa 6,13=Thāṇ. 371a understands the careful walking of a monk, but in a wider sense they also mean his conduct according to the rules. The Karman bound up in such a one is of no duration worth mentioning (§ 85); JACOBI on T. 6, 5 distinguishes it as "momentary Karman" from the "durative Karman." Activity acc. to the rules, so Sūy. II, 2, 23 (316a) says, "is bound in 1 samaya, felt in the next and extinguished in the next but one" (comp. also Viy. 183a). The performer of this spiritual Karman is characterised as *samvuḍa aṇagāra*, i.e. a homeless man performing a defensive action (*samvara*, § 169). But Viy. 309 b adds that he, in doing so, must have released himself of all four passions, i.e. of anger, pride, fraud and greed. Strangely enough this is not mentioned in Viy. 383 b where the *iriyāvahiya-bandha* is reserved but to him who is free from any sexual consciousness (*avagaya-veya*).