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which is the support of karman has such a peculiar nature on account of which it can transform karma even while binding it; the karma too has such a nature that it is thus transformed even while being bound by the jiva with auspicious or inauspicious adhyavasáya. In the same way jīva produces also the manifoldness of type, duration, intensity of fruition, scantiness of spacepoints or extensiveness of space-points, even as it binds it. This has been pointed out in the following Gathäs : (i) Gahaņasamayammi jīvo uppãei guṇe sa paccayao;
savvajīvāṇantagune kammapaesesu sav vesu.
(Karma-prakrti, Bandhana-karana, Gathā, 29) (ii) Āyugabhāgo thovo náme goe samo tao ahigo;
å varanamantarãe sariso ahigo ya mohe vi. savvuvari veyaņie bhāgo ahio nu kāraṇam kimtu; suhaduḥkhakāraṇată țhii visesena sesāsu.
(Bandha-śataka, Gā. 89-90).* [(i) The soul while binding karma-pudgalas produces in the
karma-pradeśas, on account of its transformations, infinite
attribute-units, infinitely times the souls. (ii) In the karma-pradeśas the smallest portion is that of the
àyul-karman; more than that, but equal amongst themselves, is that of jñānā varana, darśanavarana and antarāya karmans. More than that is the portion of mohanīya, but the greatest of all is the portion of vedanīya, because it is the cause of pleasure and pain. The portions of ths other karmans is in proportion to their duration] (1943).
The case of karman pudgala is parallel to that of food. Even when the food is the same, there are different modifications caused by the peculiarity of modification and of the support or receptacle. Even if a cow and a serpent are given the same food, the cow's food turns into milk and that of the serpent into poison. As there is this peculiarity in the nature of the food that it undergoes different modifications in different
*Compare Karma-prakști Cūrņi, Bandhana-karaņa, Gā. 28.
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