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vippajahamānassa, carimam kammam veem. c. maram mar. c. sarīram vipp., māraṇ'antiyam k. veem. m.-a. k. nijj. m.-a. māram mar. m.-a. sarīram vipp.), the subtile ultimate particles of his karman (je carimä nijjarā-poggalā suhumā) spread over the whole world (savvam logam pi nam ogāhittānam ciṭṭhanti). b. Only M that are sanni and uvautta and Vemāniya-G that are uvautta pajjattaga etc. (see V 410) can discern and attract (jāṇanti pāsanti āhāranti) these particles, not imperfect M (chaumattha manussa), HA1-5 and other MG; ref. to the first Indiy'udd. viz Pannav. 15,1.
XVIII 3
According to Abhay. aṇagāra bhāviy’appā here means a kevalin: kevali cêha samgrahyah! Cf. Uvav. 131 seqq. On these ejected particles also cf. Pannav. 590b, 596a seq.-Once Magandiyaputta addresses Mv. as saman'auso.
3 (742b) The ramification of binding (bandha): one must distinguish
A. binding of substances or objects (davva-b.) which is
I. spontaneous (vīsasā-b.) and in this case
a) has a beginning (s'aiya-v.-b.) or
b) has no beginning (anaiya-v.-b.), or
2. brought about by an impulse (paoga-b.) in which case it is a) loosely bound (sidhila-bandhana-b.) or b) tightly bound (dhaniya-b.-b.);
B. binding of conditions (bhava-b.) scil.
1. of the primary kinds of karman (mula-pagaḍi-b.) or
2. of the secondary kinds of karman (uttara-p.-b.). This subdivision of the binding of conditions exists with all beings (HAMG) and applies to all of the eight kinds of karman (kammapagadi).
The comm. notes the following examples: for A 1 a) clouds and the like, for A 1 b) the fundamental entities (astikaya), for A 2 a) a bunch of grass etc., for A 2 b) wheels and the like, for B the binding of the soul with heresy etc. For the primary and secondary kinds of karman see Pannav. 465b
seqq.
(743a) The difference between the sin that has been done (pave kamme je kade), the sin that is being done and the sin that will be done illustrated with the simile of the archer (cf. V 64): it indeed is the same as the difference, scil. the movement
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