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256
JAINA DOCTRINE OF KARMAN
bound suffering-producing (asata-vedaniya) karman into the enjoymentproducing (sātavedaniya) karman that it is binding at the time and transform it into the latter. Or, it can transform one of the two, say the first and the second sub-type of the knowledge-covering karman, that it is binding at the time into the other. In the case of the three sub-types of the belief-deluding karman, however, transformation is possible even in the absence of bondage. A person of right belief (samyag-drsti) transforms the perversity-producing (mithyatva) karman into the two karmans that produce respectively right-cum-wrong belief (samyag-mithyatva) and right belief (samyaktva), even though the latter two are never bound. Similarly he transforms the karman that produces right-cum-wrong belief into one that produces right belief. It is, however, to be noted that any karman cannot be transformed into any other. There is not mutual transformation between the beliefdeluding (darśana-moha) and the conduct-deluding (caritra-moha) karman as well as between any two among the four sub-types of the longevity-determining karman as also between any two types from among the eight main types of karman.2 In other words the transformation is possible only between any two sub-types of the same main type with the above exceptions. It is also to be noticed that a person of perverted belief (mithya-dṛṣṭi) cannot transform his perversionkarman (mithyatva) into the karman that produces right-cum-wrong belief or into one that produces right belief; nor can a person of right belief transform his karman producing right belief into one that produces right-cum-wrong belief or wrong belief.3 The reason is obvious. Transformation requires energy, and the nature of this energy is determined by the degree of the purity of the soul. A person of wrong belief is not pure enough to be capable of the energy required to transfer his karmic matter of wrong belief to the karmic matter of
[CH.
1 Samyagmithyātva and samyaktva are only the two particular states of purity of the mithyātva-pudgala (i.e. the karmic matter producing perversity). The soul can bind only the karman that produces perversity (mithyatva). It does not bind the karman producing samyagmithyätva or the karman producing samyaktva, but only purifies the mithyatva-karman into samyagmithyātva and samyaktva. Cf. iha mithyatvasyai 'va bandho na samyaktva-samyagmithyatvayoḥ, yato mithyatva-pudgalā eva madanakodrava-sthānīya auṣadhi-viseṣakalpena aupaśamika-samyaktvānugatena viśodhi-sthanena tridha kriyante, tad yatha śuddhā ardha-viśuddha aviśuddhāś ca. tatra viśuddhaḥ samyaktvam, ardhaviśuddhaḥ samyagmithyātvam, aviśuddhā mithyātvam. tatra viśuddhasamyag-dṛṣṭiḥ samyaktva-samyagmithyātvayor bandham vina 'pi tatra mithyatvam sankramayati, samyagmithyatvam ca samyaktva iti-Ibid., p. 2 (2).
2 mohaduga-'uga-mulapagatīņa na paropparammi samkamaṇam.
-Ibid., gāthā 3a-b.
3 Cf. yasmin darśana-mohaniye yo jantur avatiṣṭhate sa tad anyatra na sankramayati, yatha mithyädṛṣṭir mithyätvam samyagmithyadṛṣṭiḥ samyagmithyātvam, samyagdṛṣṭiḥ samyaktvam-Ibid., p. 3 (2).
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