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182
matter. A soul pradesa which is the size of an atom is amurta, therefore from the standpoint of kşetra it can allow interpenetration of numerous karma matter, though each is larger in size than an atom from the standpoint of dravya. We should keep in mind that the Jainas formulated the concept of karma bandha primarily on the analogy of atomic combination in the context of pudgala (cf. B-1).
475
"Avarana' which expresses an idea of enveloping the surface of a certain thing is therefore not the exact term to describe the mode of karmic bondage of the Jainas in the strict sense of the terms. The Jainas must have adopted the terms such as jnanavaraniya and dar's anavaraniya in the metaphorical sense that the illuminating capacity of a kevali's jnana-darsana, for instance, becomes manifest when these types of karma disappear. According to the Jainas, ananta pradesas of a being exist within its 'sarira, wherein ananta karma matters of all types are tightly interpenetrated as in the case of atomic combination. And karmic bandha-upacaya-udaya-vedana-nirjara are constantly in a state of operation in the entire soul pradesas by way of 'sarvena sarvam'. Mind is also of the size of a 'sarira according to the canonical authors, therefore jnana-darsana avaraniyas are uniformly spread in all the soul prade's as. Head-angopanga nama karma matter, for instance, must be also deemed as uniformly pervading all the soul prade's as but not confined in the part of a head alone. The function of head-angopanga nama karma is to produce the physical constitution as such. Thus all the karma prakrtis are uniformly interpenetrated in the entire soul pradesas, while functioning their respective roles, otherwise the operation of 'sarvena sarvam' becomes difficult.
(2) Karma bandha treated in the category of bandha in general
476
Before we handle the types of karma bandha, let us glance over the position of karma bandha treated in the context of the category of bandha in general. XX. 7.673 classifies bandha into three types, i.e., jiva-prayoga, anantara and parampara. Anantara bandha and parampara bandha constitute the successive process of bandha occurring immediately after jiva-prayoga bandha or bandha caused by the impulse of a being, the classification of which did not seem to have survived for long. This text thus discusses prayoga bandha alone in terms of twenty-four dandakas or types of beings. It offers a treatment of these three types of prayoga bandha in connection with karma bandha of eight mula prakrtis, udaya-prapta-karma-bandha, and the bondage of veda, dar'sanamohaniya, caritramohaniya, 'sarira, sanjna, le'sya, drst i and jnana. This apparently exhibits a clumsy editorial skill. Our text probably falls in the fourth-fifth canonical stages.
477
V1.3.233 maintains that pudgala upacaya (accumulation of matter particles) of a piece of cloth is due to prayoga (effort) and visrasā (spontaneity), while
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