________________
478
479
karma upacaya of a jiva is due to prayoga, i.e., threefold yogas. It repeats an old account that A' have kaya prayoga, A- have kaya-vak prayogas and the rest of beings have all the three types, through which they accumulate karma matter. In other words, it considers yoga as the cause of asrava and bandha. VI.3.234 considers sadi-santa of the relevant types of bandha expressed in the previous sutra. Accordingly, pudgala upacaya of a piece of cloth is sadi-santa. As to karma upacaya, that of an iryapathika bandhaka is sadi-santa, that of a bhavasiddhika is anadi-santa, and that of an abhavasiddhika is anadi-ananta. The state of samsaris, is then said to be sadi-santa and that of siddhas sadi-ananta. These sutras may also fall in the fourth-fifth canonical stages.
183
XVI.3.619 classifies bandha into dravya bandha and bhava bandha, the former of which is divided into prayoga bandha consisting of 'slista-gadha and visrasa bandha consisting of sadi-anadi, and the latter of which is divided into mula prakṛti bandha and uttara prakṛti bandha. Sliṣṭa-gadha bandhas are here enumerated in the dravya class in contrast to prakṛti bandha listed in the bhava class. This text belongs to the fifth canonical stage as we see below.
(3) Types of karma bandha
The following three types of karma bandha receive treatment in the Bhagavati, i.e.. (1) iryapathika-samparayika, (2) slista-gadha, and (3) prakṛti-sthitianubhava (anubhaga)-pradesa. We have already discussed in III.3.152 (cf. D. la) that iryapatha kriya and samparayika kriya have evolved in the context of karma theory during the fourth and early fifth stages. This text also says of iryapathika bandha that it binds karma at the first moment, experiences it at the 2nd moment and purges it out at the 3rd moment, which explains the mechanism of karma bandha-vedana-nirjara of a sayoga kavali who is free from kasayas. Samparayika bandha belongs to all the rest of samsaris who are beset with kasayas.
480 Slista-gadha types of bandha which are touched upon in the Uttara XXIX are closely related to iryapathika-samparayika types of bandha. 1.1.18 reads that an undisciplined monk does not attain liberation because by binding seven karma prakṛtis excluding ayus (prakṛti bandha), he changes their 'slista bandha into gadha bandha, their short duration into long duration (sthiti bandha) their mild anubhava into intense anubhava (anubhava bandha), their lesser pradesas into more prades as (prade's a bandha), and thus by enjoying and accumulating them, he remains in samsara, on the other hand a disciplined monk attains salvation because the reverse of the same occurs to him. This text is referred to in XII.1.439. Similarly I.9.78 asserts that a monk who takes adhakarma binds seven karma prakṛtis excluding ayus and changes slista bandha into gadha bandha... up to remains in samsara (yavat here inexpressly
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
