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177
D-1b) reads that calama ne calie, udirijama ne udirie, veijjama ne veie and pahijjamane pahine belong to utpanna paksa, while chijjamane chinne, bhijjamāne bhinne, daddhamane (dejjhamane) daddhe, mijjamane mae and nijjarijjamane nijjinne belong to vigata pakşa. The distinction of the phenomenon called prahana or the state of losing karmic efficacy immediately following vedana came to be disregarded in later times. Here 'udirie' denotes udaya, but not udirana or the earlier maturation of karma prior to its natural development into udaya. Vigata paksa is largely considered on the analogy of the atomic decomposition, which must have occurred in the early stage of karma theory, i.e., the third canonical stage.
460
An idiomatic sentence, 'eyati veyati calati phandai ghattai khubbhai udirai tam tam bhavam parinamati' occurs in 1.3.152 (cf. D-la, E-3a-3) in relation to beings' vibration, in V.7.212 (cf. B-1) in relation to atom-composite, in X VI.3. 597 (cf. C-1c-2) in relation to sailesi, and in X V1.3.620 (cf. E-3a-3) in relation to papa karma. 'Veyati' here must mean 'vepana' but not 'vedana', thus 'eyati' through 'udirai' expresses the process of kriya-asrava-bandha-udaya. The application of this idiomatic passage to the subject matter of atom-composite clearly suggests that the karmic process as such was originally considered in the context of pudgala. Also 'jiva kim bamdhae kim pakareti kim cinati kim uvaciņati?' occurring in XV.1.439 (cf. E-3a-3) expresses the process of karma bandha through satta.
461
It is said in 1.3.27 that beings in all classes bind kankşamohaniya karma by way of 'sarvena sarvam' (" by a whole, a whole is bound"; "a whole" meaning "the entire soul pradesas", cf. V.7.215 in B-1). The succeeding sutra 28 reads that beings bind kankşamohaniya karma in the three tenses of time which is likewise true with its upacaya, udaya, vedana and nirjara. These texts are concerned with kankşamohaniya, however the theory expressed here is applicable to all the karma prakrtis. Thus the mode of karmic bandha-upacayaudaya-vedana-nirjara takes place constantly by the entire soul pradesas. 1.3. 27-28 belong to the fifth canonical stage (cf. E-3b-2).
462
VI.1.265 reads that a suffering jiva in any class is touched by misery, grasped by misery, experiences misery and purges it out, but not in the case of an unsuffering jiva in any class. According to the old idea, H are constantly in a state of pain, and G are constantly in a state of happiness. However, when mythological accounts went on developing in the way that G fight among themselves and so on (cf. A-3), this idea also took the course of change that H experience ekānta duhkha but occasionally sata also, and G do ekanta sata but occasionally asata also (cf. VI.10.256 and VI.6.282 in E-3b-4). “An unsuffering jiva in any class" must be expressing the later idea as such. We place this text in the fifth canonical stage.
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