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CHAPTER X
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and happens from the eight kinds of karmas, Jñānāvaraṇīya etc. As seeds produce a plant and plant produces seeds so this eternal chain of bondage and the cause of bondage goes on.
“Actions of the soul cause the assimilation or binding (bandha) of fresh karmic matter in the karmic body which envelops the soul. This karma, thus bound, is for a longer or shorter time in a latent condition (sattā); every moment when the soul is in action some of this gets collected. Karma is used and is then said to be in a rising condition (udaya); but simultaneously and in consequence fresh karma is bound”. 1 "Karma particles in the origination stage are declared by the best of Jinas (to come forth) necessarily. He who is filled with infatuation, attachment or aversion for them, experiences bondage. The soul abiding in the cycle of existences of necessity possesses particles of material karma in the origination stage. And he who being conscious of their existence evolves into infatuation, attachment or aversion, joins himself with action, which consists in evolution into the knowable thing. Therefore he experiences bondage, which is the fruit of action. So then action and the fruit of action originate from the arising of infatuation, but not from knowledge."2
There are two kinds of mundane (saṁsāri) jivas according to Jaina view. These are suddha (pure) or aśuddha (impure) or according to another nomenclature bhavya or abhavya, i.e., qualified or not-qualified for being at sometime liberated from sarsāra.
"The not-qualified (abhavya) do not believe, when they hear that among joys the highest happiness is that of those whose destructive karmas have vanished; but the qualified admit it. To those who have abundance of infatuating and other karmas there may be here a semblance of joy; but because of hindrances to their
1. Pravachana-sära by B. Faddegon, p. 26 2. Ibid, pages 26-27
