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XXVI 1
1b (930b) What has been said above in connection with the soul in general applies to the human soul. With HAG only cases I and II are possible.
? (931a) The text further discusses the question whether the soul in general and HAMG may or may not, in the present and in the future, bind each of the eight kinds of karman taken separately. It now appears that the general rule in la above applies to the binding of the confusing karman (jah' eva pāvam kammam tah' eva mohaņijjam pi niravasesam jāva Vemāņie), whereas for the other kinds of karman its validity is restricted by the following additional rules: (1) human souls endowed with passion (even lobha-kasāi) are, in the present, always binding (cases I and II) the karmans that obscure knowledge and vision, the karmans of individuality (nāma-kamma) and social standing (goya-k.) and the obstructing karman; (2) future binding without present binding (case III) of course is impossible in the case of the perceptible karman; (3) with the karman called quantity of life there are several curious devergences some of which are difficult to account for; suffice it to say that the possibilities of binding this karman not seldom contrast with those of binding pāva kamma: e.g. with a heretic soul all four cases of present and future binding resp. non-binding are possible whereas with a partly heretic soul (sammāmicchădithi) only cases III and IV
occur. * *
bandhi : baddhavan scil. karma, Abhay.-At first sight pāva kamma 'bad karman' seems to mean nothing but karman in general (cf. Lehre par. 84 end). However, if most of the additional rules for the binding of the eight kamma-pagadis (in %) only narrow down the validity of the general rule regarding the binding of pāva kamma (in ?) there is one important exception: the possibilities of binding 'quantity of life' (āuya-kamma) indeed often contrast with those of binding pāva kamma.--According to Abhay. case I of the present and future binding resp. non-binding relates to beings incapable of salvation (abhavya), case II to beings capable of salvation (bhavya) that are bound to attain the annihilation of karman (prāptavya-kşapakatva) or, more precisely, in the case of āuya-kamma (932b), to him who lives in his last body (carama-sarira), case III to him who has suppressed and case IV to him who has annihilated the confusing karman (mohôpaśame vartamāna resp. kşiņa-moha).
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