The Doctrine of the Jainas, Described after the Old Sources c8.209

c8.209

§91. The āuya leads us back to the general consideration following Viy. 422 b dealing with the presence or absence of one or other kind of Karman. The quantity of life, the individuality and the social standing of a person do not show up separately nor are separated from the Karman "to be felt". Where, moreover, there is any "veiling of knowledge", there are equally "veiling of vision" and obstruction. In contrast to these absolute cogencies, the other combinations, except one, are certainly cogent in one direction (niyamā atthi), though in their reversion they are but possible (siya atthi siya n’atthi); so, for instance, where we have *mohaṇijja*, there must be *veyaṇijja*, but where we have *veyaṇijja*, there may be *mohaṇijja*. The one exception mentioned above are *mohaṇijja* and *antarāiya* which may, though not must, occur together.