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178
DOOTRINE OF THE JAINAS speak of oyattanā and uvvattanā, the latter appearing in the Canon in a different meaning (§ 92). Under what conditions the mentioned processes occur is not said there.
$86 By referring to these expression we have already proceded from the binding of the Karman to the way how it works It starts at the end of the time of rest A solemnly styled formula (Pannav 457 b ff )1 calls the Karman givena baddha puttha baddha-phāsa-puttha samcıya cıya uvacıya āvāga-patta divāga-p phala-p udaya- The last four expressions contain in udaya the common word for the coming-into-life of the Karman If this comes to pass, the soul is in the state of udarya (§ 182). We must distinguish udaya from udiranā, but in verbal construction we never find udiya, but only udinna or sayam udinna; its opposite is then formed by parena udiriya (Viy. 57 b; Pannav. 457 b). While udaya signifies the so to speak natural beginning of the operative act, the udiranā or the "initiative" means the premature materialization. Resting Karman is attracted by activity thus awakening it to become effective (karanen' ākaddhiya udae digjar, Sivaśarman, Kammapayadı, Vy 24. a) It is only the commentaries that speak of the udiranā going back to activity, the yoga, though they neglect the fact that thus, at the same time, a new Karman is being produced. By udaya and udirana there begins for the individual the palpability of the Karman (veyanā). For the different sensations Pannav 35 gives certain principles of classification parts of which are obvious as, for instance, bodily and spiritual, pleasant and unpleasant veyaņā, and such ensuing from the mixtures of these opposites In addition we may begin with pointing out the discrimination made between the sensations signified by the words nıdāya and anıdāga Though in their varying derivation of these words the commentators betray their uncertainty, it can be said that the first group means "conscious." sensations pertaining only to beings owning reason, whereas
I For another one see Pannav 402 a
2 It seems to be a gerund Viy 40 a has anidãe veyanam veenti, Viy 769 b=Pannav 557 a probably has (a)nıdāyam ov for (a)nidāya vo , and in the preceding enumeration nidáya anidāya for midāya ya anidāya ya
