Sambodhi 1977 Vol 06

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 66

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Nagin J. Shah
atthavilo kànimaràyo' (7.8), (raja iti karma' (10.3). śāntyācārya in his Pāiyatīkā explains the term rajas' occurring in these Uttarādhyayana quotations as follows: rajah karma badhyamānakam baddham ca’ (3.11), ‘rajah aştaprakārakam karma' (7.8), rajaḥ karina (10.3), “raja iva rajah karina' (12.45), , rajamsi iva rajämsi jivamālinyalietutayā karmāņi' (21. 18). The last explanation gives the popular justification for calling the material karmas rajas. Of course, all these commentarial explanations identify rajas with material karmans. But no Jaina thinker has pointed out the connection of the rajas which the Jainas explain as material karman with the rajas of the Sankhya-Yoga system. The rajas which the SārkhyaYoga thinkers advise us to remove cannot be different from the rajas which Lord Mahāvira had advised Gotama to remove. In this particular context rajas in the Sāökhya-Yoga system as well as in Jainism means material karman atoms. These material karman atoms are called rajas primarily because they represent one form of rajas substance (called rajas guna in the Sankhya-Yoga).
Ac, Haribhadra in his Āvagyakasūtravrttill and Nandisūtravịtti!2 states that the term 'raya' (rajas) means the material karmans that are in the process of being bound. Thus we find here the contraction of the meaning of the term “rajas'. 'Rajas' here means material karmans, not all the material karmans but only those that are in the process of being bound, What led to this contraction of meaning ? The possible answer to this question is as follows: The word 'raya' (rajas) is many a time found used as the first member of the compound 'rayamala'. There was a tradition of explaining this compound as dvandya-samāsa. So, they took 'raya' (rajas) to mean one type of material karmans and ‘mala' to mean another type of material karmans. Āvasyakacurņi gives four explanations of rayamala(1) Fine material particles proper to be transformed into karman atoms (kammapāyogo) are denoted by the term 'raya' and the karma atoms already bound are denoted by the term 'mala'. (2) The karmans in the process of being bound ( badhyamana karmans ) are denoted by the term 'raya' and baddha (=puvvovacita) karmans are denoted by terni 'mala'. (3) The baddha karmans are denoted by the term 'raya' and the nikacita karmans are denoted by the term 'mala' (4) The iryāpathika karmans are denoted by the term 'raya' and the sāmparāyika karmans are denoted by the term 'mala'.13 In Agastyasiimbacūrņi Agastyasimha explains the terms ‘rayamala' as follows: āšravakāle rayo, baddha-puttha-nikāiyam kammam malah. 14 in the four 11 p. 507, Āgamodayasamiti Ed. 12 p. 4, PTS Ed. 13 p. 11, Ratlam Ed. 14 p. 223, PTS Ed.