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besmeared, so the soul besmeare with likes-dislikes catches only such pudgalas as are fit for karma as punya, papa. Again the soul catches all over its expanse only thoso pudgalas as are within the pradeśa (space-points) it occupies. It has been said :
Egapaesogācłhari sav vapaesehi kammino joggai; bandhai jahuttaheum sāiyamaņāiyum vāvi. ,
(Pascasangraha, Gāthả, 284) "The soul binds with all its space-points as much matter fit for karman as is situated in the spaca, occupied by it. This is accounted for by the causes mentioned above (i. e. perversity, etc.). This bondage has a beginning or is beginuingless from the point of view of the series”.
The soul which has fallen off from the path of subsidence, (upaśama) starts binding the mohanīya and other karmans afresh; and in the case of the jiva who has not yet sturted on the path of subsidence, the bondage is said to be beginningless (1941).
A point can be raised here to the following effect : All the space-points are crowded with pudgalas irrespective of whether they are subha or aśubha; there is no division like space reserved for śubha pudgalas or for aśubha pudgalas. Just as the body besmeared with oil can distinguish between dust-particles big and small, but not between auspicious and inauspicious, so the soul can bind unto itself karnic matter by distinguishing between gross and subtle, but it cannot distinguish while binding karmic matter, between auspicious and inauspicious pudgalas and take unto itsell only the auspicious ones (1942).
This can be answered as follows: As long as karma-pudgala is not bound by the jiva, it is neither auspicions nor inauspicious; but as soon as jīva binds it it transforms it into auspicious or inauspicious by virtue of the peculiarity of the transformation in the form of adhyavasāya (determination) and also of the support, as in the case of food. That is to say, the jiva while binding karman produces in it auspiciousness or inauspiciousness in accordance with the transformation of the jiva into auspicious or inauspicious adhyavasāya; again, the jiva
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