The Doctrine of the Jainas, Described after the Old Sources c8.182

c8.182

Viy. 52a thought it necessary to point out that the Karman operates with the total I on the total object (*savveṇam savve kaḍe* but not by and on a part of both (*deseṇam dese, d. savve, savveṇam dese*), and that it does so in the past, the present and the future. In this case the process of binding (*kammam karei*) is followed by the accumulation of the Karman (*cinai and uvacinei*,¹ Viy. 53a), and the ensuing process (§ 86) is furthermore denoted by *udirei, veei* and *nijjarei*. We find the same as early as in Viy. 23a, though here the author starts from the transformation of particles of substance taken in (*āhāriya poggala*) which, consequently, must be understood as comprising Karman atoms. Comp. also Pannav. 457b (§86). The accomplished fact of binding underlies Viy. 26. This passage thoroughly deals not only with the *bandhi* having already bound the Karman, but also with the possibility or either impossibility (depending on the quality of the soul) of binding further Karmans in either the present or future life of the respective person. If in this Saya as well as in the following and frequently elsewhere the author comes to speak of the *pāva kamma*, he, by this expression, refers both to good and evil doing, whereas its limitation to guilty doing is merely fictitious and caused by the idea that guilty doing forces itself on the natural mind more readily than a meritorious one. The inflow of both merit and guilt is noted by T. 7, 3 as the two consequences of the *yoga*.