The Doctrine of the Jainas, Described after the Old Sources c8.187

c8.187

§86. By referring to these expression we have already proceded from the binding of the Karman to the way how it works. It starts at the end of the time of rest. A solemnly styled formula (Pannav. 457 b ff.)¹ calls the Karman jīveṇa baddha puṭṭha baddha-phāsa-puṭṭha saṃciya ciya uvaciya āvāga-patta vivāga-p. phala-p. udaya-p. The last four expressions contain in udaya the common word for the coming-into-life of the Karman. If this comes to pass, the soul is in the state of udaiya (§ 182). We must distinguish udaya from udīraṇā, but in verbal construction we never find udiya, but only udiṇṇa or sayam udiṇṇa; its opposite is then formed by pareṇa udiriya (Viy. 57 b; Pannav. 457 b). While udaya signifies the so to speak natural beginning of the operative act, the udīraṇā or “initiative” means the premature materialization. Resting Karman is attracted by activity thus awakening it to become effective (karaṇeṇ’ ākaḍḍhiya udae dijjai, Śivaśarman, Kammapayaḍi, Vy. 24. a). It is only the commentaries that speak of the udīraṇā going back to activity, the yoga, though they neglect the fact that thus, at the same time, a new Karman is being produced. By udaya and udīraṇā there begins for the individual the palpability of the Karman (veyaṇā). For the different sensations Pannav. 35 gives certain principles of classification parts of which are obvious as, for instance, bodily and spiritual, pleasant and unpleasant veyaṇā, and such ensuing from the mixtures of these opposites. In addition we may begin with pointing out the discrimination made between the sensations signified by the words nidāya and aṇidāya. Though in their varying derivation of these words the commentators betray their uncertainty, it can be said that the first group means “conscious” sensations pertaining only to beings owning reason,² whereas it may be assumed that "unconscious" sensations are merely reflexions. Furthermore we may mention that sensation that a monk imposes upon himself and that coming from without (*ajjhovagamiya*—wrongly : *abhov.*—and *avakkamiya*) (Viy. 65 a; Thāṇ. 88 b; Pannav. 556 b). Palpability is interconnected both with action and extinction. Towards dissenters Viy. 224 b makes it quite plain that palpability does not always correspond with the produced Karman (*kaḍa kamma*) (*pāṇā* etc. *aṇevambhūyaṃ veyaṇaṃ veenti*). To prove this Viy. 767 b tells us that while with all beings of hell inflow (*āsava*), action (*kiriyā*), and feeling (*veyaṇā*) are strong in comparison with annihilation (*nijjarā*), it is different with the gods where along with extinction also feeling is weak as against the two first. It is simultaneously shown here that palpability and extinction do not correspond everywhere, though this only refers to beings beyond the human range, whereas within this range strong sensation will represent strong extinction and vice versa (Viy. 250a). In any case, however, to feel Karman (*veei, paḍisaṃveei*) means to consume Karman (*nijjarei*), even though the *samaya* of both do not coincide (Viy. 301 a; Sūy. 22, 23). With some kinds of Karman this consumption¹ is accompanied by a special process called *samugghāya* (§ 89). Rhetorically speaking extinct Karman can be signified as good luck (*suha*) as is done in Viy. 314 a. The extinction is irrevocable. In addition to *veyaṇā* it is called *nijjarā* (elsewhere even *khaya*), and the state of the soul prevailing with *khaya* goes by the name of *khaiya*.