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the case of aya and mohaniya karmans. To wit, manusya, deva, nāraka, tiryaīca are the four sub-types of ayu-karma; they cannot be transformed into one another; similarly of the two-types of mohanīya kurma---darśana-inolanīya and caritra-mohanīya-one cannot be transformed into the other. In the case of others, transformation is possible in the case of the sub-types of karman. This is how the transformation is to be considered: There are 47 dhruva-bandhini uttara-prakrtis (sub-types of the bondage of karman), viz. 5 jñanavaranas, 9 darśanävaraņas, 16 kaṣāyas, mithyātva, bhaya, jugupsă, tai jasa, kārmaņa, colour, taste, scent, touch, agurulaghu, upaghata, nirmāņa, 5 antarāyas. These sub-prakstis which are non-disferent from the mūla-prakstis (basic karmic matter) keep on being transformed from one sub-type to another. About the adhruva-bandhin prakstis it should be noted that the non-bound prakřti is transformed into the bound; but the bound is never transformed into the non-bound. This is the way of transformation of prakrti (karmic matter). The remaining process of the transformation of pradeśa (numerical strength), etc. can be seen from ‘mūlaprakstyabhinnāsu vedyamānāsu samkramah bhavati - There is transformation into one another amongst those that are known to be non-different from the original prakrti' (1939).
Punya and papa can be distinguished as follows: That which has such attributes as good colour, scent, taste, touch, and that which has good fruition is punya. That which is just the reverse of this, that is to say, has foul colour, etc. and foul fruition, is på pa. These papa and punya are both pudgala (matter); but they are neither very gross like the mountain Meru, etc. nor are they very subtle (1940).
The universe is full of pudgalas and yet the soul binds (catches) only such matter of the karma-group as is fit for karman in the form of pāpa and punya; it does not bind paramäņus subtler than the substance of the karma-group and substance of the very gross (aulārika) group and such other groups. If a man besmears his body with oil and sits in the open, particles cling to his entire body in proportion to the oil
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