The Doctrine of the Jainas, Described after the Old Sources c8.184

c8.184

§ 85. We cannot proceed in discussing the problem of binding before having dealt with the way how and into what different kinds of the Karman the particles of substances that have flowed in transform within the soul. This transformation becomes apparent as soon as they materialize. There are eight different kinds, and they are called *kamma-pagaḍi* (Viy. 255a etc.; Pannav. 453a etc.; Utt. 33, 2; T. 8, 5). They comprise the afore mentioned Karman of veiling both knowledge and vision, the Karman to be perceived through the senses, the confusing Karman, the Karman effecting the amount of life, individuality and social standing, and, finally, the Karman obstructing opportunities. Their sub-species (*uttara-pagaḍi* as against the mentioned *mūla-p.*) are demonstrated in Pannav. 23, 1 (§ 87). In dealing with the binding first, we are thoroughly informed by the same in 23, 2 (484b) about the minimum and maximum duration of the different kinds of Karman bound by the individual classes of the beings. So, for instance, with all beings of one sense the Karman veiling knowledge will last for 3/7 *sāgarovama* plus 1/¿ *paliovama*, while with a reasonable being of five senses it will lie between the fraction of 1 *muhutta* and 30 *koḍākoḍi* of *sāgarovama*. Further we are shown (488 b) what soul (*ke scil. jīva*) a kind of Karman in its shortest duration has and what sort of being will bind the longest lasting Karman in the eight different kinds (490a). But we cannot go into details here. The duration is called *bandha-ṭṭhī* and *kamma-ṭṭhī* in Viy. 255a, whereas Pannav. 475ff. gives but *ṭhī*, and it consists of the preliminary time of rest following the binding (*ābāhā*) and the time of effectiveness (*kamma-nisega*) which starts with the *udaya* and lasts until the last particle of this Karman is extinguished. The *ābāhā* which amounts to one hundred years for each 1 *koḍāk.* of *sāg.* is included in the *ṭhī*, though, acc. to Vy. 255b, by some it is added to it.¹ For *ābāhā* the later literature puts *sattā*, "being existent in potentia" (v. GLASENAPP, Karman p. 43). In the Canon we only find the kindred *santa-kamma* (§ 183). With reference to the mentioned passages and to Viy. 53b; Samav. 147b. *nisega* "ray" is explained as a Karman particle decreasing in the reaction produced from samaya to samaya. Thus the duration of the Karman equally suggests the question of its intensity, though but by an indication. Most certainly, however, when speaking of anubhāga-kamma, the author means intensity. There is only such a one and a paesa-kamma (Viy. 65a; Ṭhāṇ. 66a), and Mahāvīra claims the discrimination of this duad to be his own (mae pannatte). To this anubhāga Pannav. 23, 1 (457b ff.) corresponds by giving anubhāva; Umāsvāti merely has anubhāva (T. 8, 4. 22). Apart from the kind, the duration and the power of the binding Umāsvāti, finally, also knows of the quantity (T. 8, 4. 25.). It is characterized by the pradeśa. To this there belongs the just mentioned paesa-kamma, though nothing in detail is being said as to its nature. We but learn from that passage that it must be perceived through the senses (§ 86) while with the anubhāga-k. this is not necessarily a must. Acc. to Viy. 421 b paesa is synonymous with the avibhāga-paliccheya. Each soul unit (jīva-paesa) is on all sides surrounded, if at all (for it does not pertain to the Kevalin), by Karman units (āvedhiya-parivedhiya). For this comp. T. 8, 25.