The Doctrine of the Jainas, Described after the Old Sources c8.198

c8.198

§88. That much about the eight kinds of the Karman and their forces acting in materialization. The general formula for these forces was found (acc. to Pannav. 458 b ff.) by saying jam vedei poggalam vā poggale vā p.-pariṇāmam vā visasā vā pogga-lāṇam pariṇāmam tesim vā udaeṇam... (kammam vedei). Although perhaps owing to corruption, it fails to be quite clear, in no way concrete particles, e.g. of wood or earth are being meant, as Prajn. (460 b), wants it thus leading to quite forced results. It rather concerns Karman atoms. We now come to deal with certain notes referring to individual kinds. Viy. 52a, 63 b have the kankha-mohaṇijja kamma, and ib. 639 b of the same has the *veyaṇijja* (omitting *kamma*). At first sight they seem to belong to the correspondingly called *pagadi*, but they rather concern general denominations. This follows from the contexts which are of an entirely non-special kind. In a report on the soul the *veyaṇijja* appears as *dukkhī* and *adukkhī*: *aha se veyaṇijje nijjiṇṇe bhavai* (Viy. 639 b).¹ It is the *kaṅkha-mohaṇijja* that with the whole I acts upon the object (§ 84), it makes itself felt in cases of doubt, desire, uncertainty, discordance and defect (*jīva... saṅkiya, kaṅkhiya, viigicchiya, bheya-samāvaṇṇa, kalusa-s.*, 52 a), while monks (60a) will experience it as deviations from cognition, belief, conduct and as other irregularities (*nāṇ’antara.... liṅg’antara*, etc.). It is bound (56 b) by force of carelessness (*pamāya*) and activity (*joga*); no soul charged with it is able to get beyond foolish or semi-foolish volition (*vīriyatta*) (62 b). All beings of one to four senses feel this Karman without being conscious of it (69 b). So, then, this concerns entirely general things, and in this context those names may not be taken in a special sense.