The Doctrine of the Jainas, Described after the Old Sources c8.200

c8.200

§89. By being annihilated several kinds of Karman suffer a special fate by being subjected to the *samugghāya*, i.e. the “ejection” of their particles. *Paṇṇav.* 36 proceeds systematically in advising us about the *s.*, whereas Umāsvāti does not mention it in his Sūtras. There are seven cases of *s.* (Thāṇ. 409 b; Samav. 12 b), the last of which being reserved to the Kevalin, so that the remaining six are comprised as *chaumatthiya s.* (e.g. Samav. 11 b). This does not mean, however, that it were within the power of monks only to attain it, the fact is, rather, that all beings share in it correspondingly (*Paṇṇav.* 561 b). For they all have a certain sense of Karman (*viyaṇā*), have passion (*kasāya*), suffer death (*maraṇa*) and thus are in possession of the accordingly called *samugghāya* (1 to 3), in the third case the *māraṇ’antiya s.* As far as they have a body of transformation, a body of transposition and a fiery body they are given the possibility of also attaining the corresponding *samugghāya (4 to 6) (comp. Ṭhāṇ. 288 a). As to the process concerning the kevali-s. we are advised by Uvav. § 141 ff.; Ṭhāṇ. 442 a. To put it briefly, the Kevalin projects his soul atoms still infected with Karman from the vertex and the foot-point from the right and the left side, from the chest and the back in the shape of columns each reaching to the end of the world and then retracts them again. During the time of the 8 samaya it takes to accomplish this process, the Karman particles—as must be added logically—disengage from the soul. The samugghāya of other beings take a longer time, i. e. ¿ samaya within a muhutta (Pannav. 561 b), and the space filled up by them is, in proportion, infinitesimally small, i.e. equal to the body of the resp. being, though in the case of the three last of these samugghāya columns we have to add up to ¿ joyana in one direction. The ejected (nicchūḍha) poggala dissipate in the world, and Uvav. § 133; Viy. 740 b¹ discuss the question as to who is able to perceive them, or, as Pannav. 590 a; 496 a f. does, whether and to what degree the ejecting individual has committed actions against other beings to whom they cause an injury (§ 90). The veuvviya samugghāya—by differentiating its prefix the appertaining verb is always samohaṇai—is equally described (Viy. 153 b) as the projection of a column which, however, reaches no farther than x joy. By means of it particles of substance coarse in proportion (ahā-bāyara)² are eliminated (parisāḍei) and others subtle in proportion (ahā-suhuma) are attracted (pariyāei). This happens twice.³