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16 Kalghatgi
hundred existences, who has borne false evidence is put down to the person wronged farhandeya Purana relates the story of King Vipascit who presents his good works to the dwellers of hell so that they are released from their punishment In Buddhism also we find similar ideas Milinda Panha recognises theory of Patlidana' the transfer of good to others But Buddhism does not recognise such transfer of guilt, as the field with sea wiler cannot be fertilised
The laruic matter undergoes different processes due to the various conditions of activity and these processes have been classified into eight types
(1) Bandhana is tbe karmic process responsible for bondage The Karma particles float into the soul and they are assimilated into different types of Karma This process of bondage is without beginning, but it has an end in the cmancipation
(2) Samhramana (transformation) It is the transformation of one type of Karma into another in respect of (1) nature, (u) doration, (1) intensity and (iv) strength of harmic matter For eg , asata vedantya Karma can be transformed into the salavedanty'a karnia Similarly a person having right faith,(samy akdr$ti) transforms the muthyalva Karma foto samyagmuthyalva and saniyah tva" But any Karma cannot be transformed into any other Karma Mutual transforma tion is not possible in the case of darśananiohaniya and caritramohaniya Karma nor between any two of the four subtypes of ayu Karma, similarly with any two among the main types of Karma Transformation is possible between the subtypes of a particular type of Karma except in the cases mentioned above A person having wrong belief (mithyata) cannot easily transform the nithyana into the mixed or samyaktya as it requires great energy A person of right belief is pure and it is not easy for him to fall back into the Karmic state of wrong belief
(3) Udarlana (increased realisation) and (4) 1 pavartana (decreased realisa tion) are concerned with the transformation of sthin (duration) and anubhaga (intensity of fruition) of Karma The Jainas have worked out a complicated scheme of transformation of sthitt and anubhaga of Karma The most important aralarlana is that of ayu Karma The increased realisation of au karma is oot however possible with all beings, with celestial and infernal beings and with human beings in their last existence, with Cahravarti and Tirplankaas
(5) Udirana is the premature realisation of Karma Karma does not imiti diately bear fruit as soon as it is bound It rises after this period of non production (nbadha kala) And it controues to operate till it fructifiea fully
5 yiñas alkya sanhia II 77 6, Aarpia Prahtit
