Chapter on Passion

Author(s): N L Jain
Publisher: Parshwanath Vidyapith
Catalog link: https://jainqq.org/explore/001602/1

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Parshwanath Vidyapeeth Series: 148
CHAPTERS ON PASSIONS
English Translation of
KASAYA-PAHUDA
of
Acarya Gunadhara
विद्यापीठ
सच्चे भगव
Pain Edi
by
N. L. Jain
Parshwanath Vidyapeeth

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About the Book Kasāya-pāhuda is the first procanonical Digambara text of early stages of Prākrta having its origin from the chapter (prābhrta) named Preya-dveșa of tenth section of the fifth pre-canon known as Jñānapravāda (Discourse on Knowledge).
It is a text on Karma theory, specially related with one of the most powerful Karma & Deluding Karma (Mohanīya Karma), though names of other Karmas are mentioned as and where necessary. The text prominently deals with deluding Karma and four major classes of passion and their 16 sub-classes along with their synonyms, four-foldness, four-fold bondage, transition, maturation and pre-maturation and means of subsidence and destruction. These passions attract karmic particles polluting the mundane soul.
The karmic pollution leads to four-fold karmic bondage through many processes. The object of life is to debond one-self from Karmas where processes of (i) transition, (ii) attenuation, (iii) augmentation, (iv) inte-nsity, reduction or karmic leaning, (v) subsi-dence and (vi) destruction do occur. The processes of horse-ear-like destruction and that destruction approaching towards omnisciental emanation are also involved here.

Wwwxainelibrary

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Pārswanatha Vidyāpīṭha Series No. 148
CHAPTERS ON PASSIONS [KASĀYA-PĀHUDA : KAṢĀYA-PRĀBHṚTA]
By Acarya Gunadhara
General Editor Dr. Sagarmal Jain
English Translation of Verses with Notes
Translator
Dr. N. L. Jain
Retd. Professor of Chemistry, Rewa, M.P.

Śri Bhāratavarṣiya Digambara Jaina (Dharma-Sanrakṣiņi) Mahāsabhā, Lucknow (India) Pārsvanatha Vidyapitha, Varanasi (India)
2005

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Pārswanatha Vidyāpītha Series NO 148
Title
: Chapters on Passions
[English Translation of Kasāya-pāhuda with Notes]
Translator
:
Dr. N. L. Jain
Publishers
:
(i)
Śrī Bhāratavarṇīya Digambara Jaina (DS) Mahāsabhā, Lucknow, U. P. 226004 (India) Pārswanātha Vidyāpīțha, Varanasi, 221005
(ii)
First Edition : 2005
Price
: Rs. 300.00
ISBN
81-86715-81-9
Distributors :
(i
(ii)
Parshwanath Vidyapeeth ITI Road, Karaundi, Varanasi-221005 Digambara Jaina Mahasabha, Nandishvara Flour Mills, Aishbag, Lucknow-226004 Jaina Centre, 127644, Bajrang Nagar, Rewa.
(iii)
Type setting : Annapūrņā Computers, Rewa, M.P. 486001
& Add Vision, Karaundi, Varanasi-221005
Printed by
: Vardhaman Mudranalay, Jawahar Nagar, Varanasi-10

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Dedicated
to
My Teachers and Monks
and
My Parents
and
Mrs. Kshama Jain (Better half)
and
My Children and Sponsors who internally initiated and
encouraged for this
arduous work.
- N.L. Jain

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Acknowledgement
It has been my desire to present the earliest Digambara texts in English before the wider world of scholars and general readers so that they may learn the earlier Jinistic thoughts on Karma theory and related topics. This desire was strengthened when many scholars abroad complained of non-availability of such texts. I have rendered the first part of Șatkhandāgama in English, which was released by Prof. P. S. Jaini of Berkeley USA recently. The Kasāya-pāhuda is another text, which I thought next for presentation in English. I do not know how for I have been successful in my endeavour. However, I have tried to be faithful to the text. The ignorantial and accidental slips may be there which may be excused but communicated to me for future betterment.
I take this opportunity to acknowledge my grateful thanks to the following scholars and persons who have been helpful to me in this uphill task in different ways. I do hope their encouragement and guidance in my future academic adventures also: 01. Chandraprabha Mandir Trust Clo Br. Amarchandji, Satna 02. Br. Vinodji, Papaura, Tikamgarh
Pt. Nathulal Shastri, Indore Prof. Sagarmal Jain, Shajapur Prof. Maheshvari Prasad, Director, Parshwanath Vidyapeeth Dr. S. P. Pandey, Asst. Director, Parshwanath Vidyapeeth Prof. Phool Chandra Jain 'Premi', Varanasi Shri G.C. Biltiwala, Jaipur Shri Nirmal Kumar Sethi, Delhi
R.K. Charities Clo Shri Mulchand Lohadiya, Kishangarh 11. Shri M.K. Jain, Digambar Jaina Mahasabha, Chennai
Shri Mahendra K. Jain, Chennai 13. Shri Megh Kumar Jain, Chennai
Jaina Centre, Rewa 15. Annapurna Computers, Rewa
N.L. Jain
12.
14.

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Publisher's Note
Pārswanatha Vidyapitha is noted for research and academic publications of about 160 books in Hindi and English (in the ratio of 70:30) covering (1) edited and translated original literary works (2) Ph.D. Theses and (3) general, analytical and comparative studies on various aspects of Jainology and other philosophies. They are appreciated by scholars the world over. It is our objective to promote Jainology through eloquent academics.
Jainism is one of the most ancient eastern religions, which has over-proportionately contributed in the fields of religion, philosophy, literature, history, art and archaeology, culture and sciences. It has a progressive outlook for the spiritual progress of human kind.
Like every religion in the world, the Jains have four categories of sacred books in terms of (1) Pre-canons (Pūrvas), (2) Primary canons (Angas), (3) Pro-canons and (4) Secondary canons. The Kaṣāya-prābhṛta (Chapters on Passions, KP) and Satkhaṇḍāgama (Six-volume canon, SK) are the basic pro-canonical texts of Digambara sect of the Jains composed during second century C.E. They contain summary of parts of the twelfth canon called Dṛṣṭivada (Discourses on Doctrines) under the category of second and fifth pre-canon. They are written in ancient Prakṛta language. The Hindi translation of both these texts has been published in sixteen volumes each.
Looking to the needs of current times for promoting Jainology on a wider scale, it was thought proper to render these texts in English. Accordingly, the first part of SK has been translated and published recently.
The Kaṣaya-prabhṛta is in verse style with a large commentary named Jayadhavala (Victorious White). It deals with

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(vi) : Chapters on Passions
most powerful deluding Karma and passions, which form the ancient psychology of Jīva. Besides SK, Dr. N. L. Jain has also translated the text into English with important notes from its commentary. He is a profound scholar of Jainology and Science. He has been encouraged for this translation so that the scholars not well versed in ancient languages may be able to comprehend Jina teachings on Karma theory. We are grateful to him for his offer of publication of this translation to our institute. We have already published many of his books written under INSA and UGC schemes. It is, therefore, pleasure for us to honour his offer. We are also thankful to Chandraprabha Mandir Trust and Br. Amarchandji, Satna, Shri Ratanlal Patni of Digambar Jaina Mahasabha, Shri M. K. Jain, Executive President of Mahasabha, Southern Branch and noted philanthropist and R. K. Charities who have extended their financial sponsorship for publication of this valuable and ancient work in English.
We extend our thanks to Dr. S. P. Pandey, Asst. Director and Dr. Vijay Kumar, Publication Officer at Parshwanath Vidyapeeth who checked the proof thoroughly and managed it throughout the press respectively. Our thanks are also due to Mr. Amit Das and Mr. Sunil for beautiful type settings.

Sagarmal Jain Secretary
Parshwanath Vidyapeeth

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Sponsor's Prologue
The Digambara Jaina Mahasabha is more than a century old socio-religious organisation committed to and working in (1) serving as a link between various activities of Digambara Jaina community (2) interaction with Jaina monks and nuns and (3) preservation of ancient Jaina religious manuscripts, archaeology and culture besides temples ard literature.
Its literary services include the publication of one of the oldest (104 years) weekly newspaper in Hindi titled as Jaina Gazette with wide circulation. It also caters to the needs of younger generation and women through its monthly magazines of Bālādarśa (Children's Magazine) and Mahilādarśa (Women's Magazine). Currently, the institution has also started two new wings called Tīrtha Sanrakṣiṇī and Śruta-samvardhini Mahāsabhā for promoting protection and renovation of ancient and modern holy places and promotion of Jinistic education and literature for the wider world. Each of these wings publishes its own magazine. The objectives of Mahāsabhā are regularly being carried out through renovation of many holy places and publication of large number of books of general and academic interest.
We have a concept that the language should not be barrier for dissemination of ancient eastern literature and wisdom. Accordingly, Mahāsabhā has decided to publish books in English also. The Digambaras have two earliest pro-canonical texts of Șatkhandāgama and Kaşāya-pāhuda. The English translation of Santa-parūvaņā part of the first book has already been published by us this year through initiation by Dr. S. A. B. Kumar of Brahmi Jaina Society, Canada and promoter of Jainism abroad in academic world. The book is translated by Dr. N. L. Jain, a prominent scholar of Jainology.

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(viii):
Chapters on Passions
It is fortunate that he has also translated the second book of Kaşāya-pāhuda (Chapters on Passions) and we, along with our South branch, Chandraprabha Mandir Trust and R. K. Charities are pleased to sponsor its publication.
Our institution is the first to sponsor the publication of these earliest Jaina pro-canonical texts in English. We feel proud that we have made these texts available in English for studies and research for which we were charged. We hope that scholars interested in (1) Śramaņa schools of philosophy like Jainism and Buddhism and (2) comparative religion and metaphysics, far and wide, will find this publication not only useful, but they will also be able to learn the Jinistic thoughts in their earlier stages. These publications are the torchbearers of Jinistic knowledge and wisdom and it is hoped that this torch will glow the world with brightening light of Jinistic thoughts.
The Mahāsabhā, along with others, is very grateful to Dr. N.L. Jain who encouraged and promoted us for sponsoring the publication of this early pro-canonical text of the Jainas.
Our thanks are due to Shri Ratanlalji Patni, Shri M. K. Jain, Executive President of Southern Section of Mahasabha, renovator of temples and noted philanthropist, Chandraprabha Mandir Trust, Br. Amarchandji, Satna and R. K. Charities who have supported us by funding its publication and distribution later. We also thankfully acknowledge the kindness of Pārsvanātha Vidyāpītha, Varanasi for its publication.
New Delhi (India)
Nirmal Kumar Sethi Chairman, Mahāsabhā

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ADS Aph Av CD CIR DK
DL
FC FD GK
GP
IB In/As
IR
JD КР M MC MKPP
Abbreviations Antarmuhurta Anuyogadvāra Sūtra Aphorism Āvali Conduct Deluding Karma Composite Intensity Reduction Deluding Karma Destructional Ladder Functional Consciousness Faith-deluding Karma Gommațasāra Karmakāņda Geometrical Progression Infinite-bonding passions Innumerable Intensity Reduction Jayadhavalā Kasāya-pāhuda Muhurta Mülācāra Mahä-Karma-prāksti-prābhịta Numerable Palyopama Pejja-dosa Pāhuda Right-cum-wrong faith Right-faith Scientific Contents of Prākrta Canons Şațkhandāgama Subsidential Ladder Spiritual stage Triloka-prajñapti Transition Position Tattvārtha Sūtra Verse Wrong-faith with respect to
N
PDP RWF RF SCPC SK SL Sp.St. ТР Tr.P
TS
V, v WF
wrt

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Transliteration
هر
4
d
अ a ए
k च् c आ । ऐ ai ख् kh छ् ch इन ओ ० ग्g j ई 1 औ au घ् gh. झ् jh उ u अं am ङ् ॥ ञ ऊ क्ष ks त्र ज्ञ jn ट् ! त् । प् p y ट् th थ् th फ् ph र् ड् । द d ब् b ल 1 ढ् dh ध् dh - bh व् । ण् n न् n म् m ह h
4
h
ऋ ल स् श् ष्
ivor
! । । । $
A

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CONTENTS
40-256
(i) Dedication (ii) Acknowledgement (iii) Publisher's Note (iv) Sponsor's Prologue (v) Abbreviation / Transliteration (vi) Contents (vii) Introduction
Main Text 01. Origin of KP 02. Contents of KP 03. Verses in Chapters 04. Number of Explanatory Verses 05. Alternative Names of 15 chapters 06. Minimum Duration 07. Maximum Duration 08. Chapter 1 : Attachment and Aversion 09. Chapter 2-3 : Karmic Duration and Intensity 10. Chapter 4-5 : Bonding and Transition 11. Transition of Species : (a) Single Species 12. (b) Transition and Reception of Group of Species 13. Transition Positions in Disquisition Doors 14. Zero Positions 15. Chapter 6 : Experiencer 16. Chapter 7 : Applied / Functional Consciousness 17. Chapter 8 : Four-foldness of Passions

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(xii) :
Chapters on Passions
18. Chapter 9 : Synonyms
116 19. Chapter 10 : Righteousness or subsidence of Faith- 120
deluding Karma 20. Chapter 11 : Destruction of Faith-deluding Karma 134 21. Chapter 12-13 : Acquirement of Partial and Total
138 Restraint or Conduct 22. Chapter 14 : Subsidence of Conduct-deluding Karma 140 23. Chapter 15 : Destruction of Conduct-deluding 146-244
Karma Sub-Chapter 15.0 : Beginner in Destruction
146 Sub-Chapter 15.1 : Transition
146 Sub-Chapter 15.2 : Attenuation
166 Sub-Chapter 15.3 : Intensity reduction
172 Sub-Chapter 15.4 : Destruction of Collective
216 intensity reduction Sub-Chapter 15.5 : Miscellaneous
230 24. Appended Verses on Chapter on Destruction
232 25. Last Large Chapter
244 26. Notes
247 Appendices
301-342 Appendix-1 Reading References
301 Appendix-2 Glossary
303 Appendix-3 Introductory to Dr. N. L. Jain
318 Appendix-4 Verse Index
319 Appendix-5 General Index
324

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INTRODUCTION
The Jains form a minority community following one of the currently assumed major religions of the world-Jainism. Most of the books on world religions describe it in short or detail and some independent books have also appeared on it. There are many centres in the world of academics where it is taught. It has the tenets of coordinated triad of universal principles in the form of:
(2)
(1) Non-violence + Non-absolutism + Non-possession
Right (Faith + Knowledge + Conduct) (3) Sweating + Self-sufficiency + Sameness Which, on practice in life, lead one to a worriless state. These principles are applauded the world over and are pregnant with solutions of many religious, sectional, national and international problems. It has a motto of increasing pleasures in the world by minimising sufferings through some rational observances.
Jainism could grow and preserve itself due to its (1) scriptures (2) monks (3) temples (4) four-fold order and (5) philanthropic activities. Most of these factors are based on scriptures, which are the sacred books of any religion prescribing the code of moral and spiritual conduct. They form the soul of all the religious traditions and they contain the teachings of ford-builders or their great founders. Accordingly, the Jains have four-fold scriptures: (1) Pre-canons or Pūrvas (or pre-Mahaviran, currently extant and
included in the twelfth primary canon Pūrvas (14 in number) (2) Primary Canons (Angas, 12 in number)

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(2)
:
Chapters on Passions
Secondary Canons (Angabāhyas): 14 in number (in case of Digambaras and up to 20 in case of Svetāmbaras)
Pro-canons: Digambara sacred texts, so designated by academicians because their names are not included in any of the categories 1-3 above. However, they are virtually canons for the Digambaras as they convey canonical contents in part. It is, therefore, natural for them to be indifferent towards academic position.
All the above classes of primary canons are composed either by ford-builders themselves in essence (as psychic scripture) or their direct and indirect, immediate or distant disciples or ācāryas (as physical scriptures). The ācāryas were given credit on the basis of their knowledge of pre-canons in the form of scripture omniscient, ten pre-canon proficient, one primary canon proficient etc. There was oral tradition of scriptural communication those days despite scripts and writing being known. However, it was taken as a sinful act for monks to do so. It is only after ADS that book writing became permissible current even today.
The validity of canons is judged on the grounds of their (1) origin from the Attained ones devoid of 18 defects, (2) consistency with the earlier or later knowledge, direct or indirect organs of cognition and (3) logical consistency. These qualities make their descriptions as authoritative.
The 2-3 categories of canons describe many traditional and even the current subjects like philosophy, metaphysics, physics, chemistry, biology, cosmology and astrology, geography, indigenous medicine and food sciences etc. They are pre-exposition (Anuyoga)

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Introduction
:
(3)
era texts. In contrast, the pro-canons belong to post-exposition era and describe particularly one subject only.
The qualitative (content wise) and quantitative details of these texts are given in appropriate tables in the section on notes which indicate whatever we have at this time implying major part in loss.
Digambara Pro-canons / Quasi-canons
There are two major pro-canons of Digambaras originated from Pre-canon sections under 12th primary canon shown as below in
Table 1.
Table 1: Digambara Pro-canons
Name
Origin
S. No. 01.
Verses, Aph. (A) 180-245
Section (Vastu)
x
Chapter (Pāhuda)
Kasaya-pāhuda
51h Pre- canon
(reduced from 16000
padas)
02.
Şațkhandāgama 6000+A
2nd pre-
v
IV
canon
As in 2
As in 2
As in 2
03. Mahābandha 04. Mūlācāra
40000+ 1249
Basic Conduct -
05.
2100
Bhagavati Ārādhanā
In addition, Mūlācāra (Basic Conduct) of Baļķakera (taken as equivalent to the first primary canon on conduct) and Bhagavati Aradhanā (Revered Accomplishing) by Śivārya could also be included in pro-canonical literature. Both are in Prāksta. However, details about their authors and period of composition is still subject to

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(4)
:
Chapters on Passions
discussion which varies from second century to fifth century C.E. on grounds of their developed contents and language (as per Chatterjee). Both of them prominently refer to ascetic conduct. Kundakunda's compositions may also be included in this category as they also deal with the conduct of laity in a minor way in Cäritra-prābhsta) along with the ascetic conduct in many of his books.
Kasāya-pāhuda (Chapters on Passions)
Kasāya-pāhuda is the first pro-canonical Digambara text of early stages of Prāksta having its origin from the chapter (prābhrta) named Preya-dveşa of tenth section of the fifth pre-canon known as Jñāna-pravāda (Discourse on Knowledge). In contrast, the second procanonical text of SK (Six-sectioned Canon) originates from the fourth chapter (Karma-prakrti) of the fifth section of second pre-canon known as Agrāyaniya (Foremost Doctrines). Both these are now published with Hindi translation in many volumes. Its history is interesting and can be seen in 'The Jains'by P. Dundas.
Both these texts are ancient and deal with Karma theory partially or totally on the basis of own tenets. Their earliest 12 h century palm-leaf manuscripts still exist in Müdabidri (South Karnataka) depository. The Kasāya-pähuļa (KP) is found in the form of Jayadhavalā (Victorious White) commentary of Vīrasena containing (1) main text in verses (2) Yativrṣabha's cūrņi (Analytical commentary) and (3) Commentary by Vīrasena on both of them. Pt. Hiralal Shastri is the first one who published the verses and cūrņi only with Hindi exposition in 1955 through Vir Shasan Sangh, Calcutta. The current scholar should be highly sympathetic to him because of the difficulties and mental agony he faced during this work. However,

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Introduction
:
(5)
the currently available KP is in 16 volumes (by Pt. P.C. Shastri) in the form of Hindi translation of all the above three components published by Digambara Jaina Sangh, Mathura during 1984-88. Dr. G. C. Jain prepared a scholarly copy of Hindi translation of its 245 verses along with introduction; verse and word index and published by S.S. University, Varanasi in 1989. The current publication is the first English translation of the textual verses of KP along with last large chapter and important notes from the Jayadhavalā commentary, introduction verse index and glossary. This has been attempted to attend to many oral talks and statements in books indicating nonavailability of basic Digambara literature in English. Its first book on Satprarūpaņā has already been published by Jain Humanities Press, Canada. The first part of Dhavalā commentary has also been recently published by P.C. Shastri foundation, Roorkee (India in August, 2004). This is the second basic text, which is now being presented. Its verses have been transliterated in Roman script along with their Sanskritised form for easy reading and understanding. The translator is not a Sanskrit scholar, hence deficiencies there should pointed out in due course.
KP can be described in terms of two aspects: (a) Its physical form and (b) Its contents. (a) Physical form of KP (i) Name: This text has two names: (1) Pejja-dosa-pāhuda or (2)
Kasāya-pāhuda. As attachment and aversion are forms of general passions, hence its second name has gone popular from early days. However, both the names are attributive in nature. The first name is grammatically derived while the other name represents the viewpoint.

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(6)
:
Chapters on Passions
(ii) Form: It is composed in Prākṣta verses in Āryā metre in
comparison to prosaic aphorismic SK. However, most of its verses qualify to be called as aphorism having nine qualities of: (1) Fewer words (2) Devoid of ambiguity (3) Abstraction (4) Hidden meanings (5) Faultlessness (6) Logicality (7) Factuality
(8) Authenticity, and (9) Composition by the Attained (Aptas), chief disciplines,
self-enlightened and the like.
That is why they are called versified aphorisms (GāthāSūtrās) or Doctrinal verses as we have called here. Many of the verses contain seeds and syllables with profound meanings.
The second verse states the number of such verses in the text is 180. However, there is a total of 233+12 (appended verses) = 245 verses classified in Table-2. However, if 10 repetitions of appended verses are excluded, the verse count comes to be 233+2 = 235 only. Thus, it means that there are 235-180 = 55 verses as non-doctrinal ones as classified in Table-4 later.
It is observed that out of these verses, there are 92 verses only to be called as doctrinal verses, the rest 86 are called explanatory verses (Bhāşyā-gäthā). They form 720 padas and 5760 letters
Table 2: Categories of Verses (a) Interrogative verses (b) Informative verses
- 43 - 8
(Table-3) (4, 5, 14, 62, 70, 115, 175, 180) (Table-5,notes on 2) (Table-4,notes on 2)
(c) Explanatory verses (d) Aphorismic verses
- 86 - 92

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Introduction :
(7)
- 12
(e) Appended verses (e) Abstraction verses (Cūrni-sūtras) - 7009 (H.L. Shastri) (f) Short commentary verses - (Vrttis)
11
07
Table 3: Interrogative Verses S.No. No. of verses
Total 01. 21, 23, 41, 59, 60, 61, 62, 63, 64, 65, 66, 67
12 02. 68, 69, 81, 84, 91, 92, 93, 94, 95, 116, 117, 118, 13
119 120, 130, 151, 157, 162, 166, 182, 194, 199, 207,
213 04. 214, 218, 219, 220, 221, 229, 232
Total 43 The verse-based composition has an advantage of easy oral communication, retention and poetic preservation. One cannot say whether prosaic aphorism preceded versified aphorism. However, these categories of verses have been mentioned with respect to their nature also.
Vīrasena has also confirmed that the verses in addition to 180 are also composed by the author himself and not by Nāgahasti. However, his logic seems to be weak on this point.
It is also pointed that these verses contain the gist of 16000 Padas (medium), thus indicating the profundity and basic abstraction nature of KP.
These verses have one more characteristic. A large number of verses is in the form of questions through the words like how many (Kadi), what (kir) which or where (kasmin) and who (kati) etc. Some of these questions are attended through the verses, while other questions are answered in detail through Cūrņi or commentary. The number of questioning verses is 43 as given in Table-3. The questionanswer system has been there in Jaina canons and even Buddhist

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(8)
:
Chapters on Passions
Tripitakas also. The same style has been followed by KP author. Vīrasena has also followed it in SK commentary.
Quite a number of verses contain words like 'tu', 'ca', 'ādi', 'vă etc. which indicate the hidden meanings of the verses clarified by the commentator. Moreover, there are many terms which have been designated as 'part-mentioning' (Deśamarşaka) and their wholeness has been elaborated in the commentary.
The Prākṣta term 'sutta' (Sūkta, Good sayings, Sūtra, aphorism) has undergone change in meaning with times. In early days, the term meant collection of good sayings of the teachers. Now, it has changed to mean a composition with the above nine qualities. Jayadhavalā has mentioned seven kinds of Sūtras:
(1) Introductory (2) Section-mentioning (3) Questioning (4) Descriptive (5) Concluding (6) Consigning and (7) Doubting or apprehensive. All of them are found in KP and its Cūrņi.
(iii) Chapters
The verse-2 indicates that there are fifteen chapters in this text of 245 verses. Their names are given in verses 13-14. The number of verses in each chapter is also given in verses 3-8 which indicate some chapters are very small, while others are large. It would have been better if verses 13-14 had given before the verses 3-8. It would have given better order of verses. Virasena justifies this disorder by stating that without these verses, the verses 3-8 would have no value. In fact, they should be taken as short commentary of these two verses (13-14). They are the connected verses. He does not discuss about their proper order. Table-4 in Notes Section summarizes the number of verses in

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Introduction : (9)
different chapters. It is clear that chapter 15 has the largest number of verses to the tune of 114 (including explanatory verses).
However, the commentator points out some difference of opinion regarding the names of fifteen chapters as indicated by Yativṛṣabha, the curņi-author (Analytical commentary) and Virasena himself. However, the verse 14 mentions a new name of 'Addhāparimāṇa' (duration) which is, in effect, not independent chapter but it is an all-chapter connecting one not included in 15 chapters or 180 verses.
Despite some differences in names, the contents of the book do not become discordant as the topics of all kinds of chapter, are covered in 180 verses. The karmic transition-related 35 verses (24-58) are commentary verses related with the fifth chapter on Bonder as the process takes place during bonding. Thus, the additional verses are connecting or commentary verses related with specific or all chapters. The topics dealt with in them are neither irrelevant nor unmentioned chapter as Dixit (Jain Ontology 1971, p.52-53) has indicated.
are
the book:
01.
Besides, these fifteen chapters, there are two more sections in
02.
12-verse appendix on the chapter on destruction of CD Karma
and
Last Large Chapter on process of destruction (Paścima skandha)
Though KP formally ends with appended verses, but its final end is at the last chapter.

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(10) :
Chapters on Passions
(b) Contents of Kaṣāya-prābhṛta
As per Dixit, the contents of KP (and SK too) represent the third stage of development of canonical or pro-canonical texts, which has a period range of early Christian centuries.
The names of different chapters indicate the contents of KP in general. It is clear that KP is a text on Karma theory, specially related with one of the most powerful Karma- Deluding Karma (Mohaniya Karma), though names of other Karmas are mentioned as and where necessary. This point is in contrast with the SK contents, which deal with all the eight Karmas. However, it must be stated that the actual subject of KP begins from the verse 21. The text deals with deluding Karma and four major classes of passion and their 16 sub-classes along with their synonyms, four-foldness, four-fold bondage, transition, maturation and pre-maturation and means of subsidence and destruction. These passions attract karmic particles polluting the mundane soul.
The karmic pollution leads to four-fold karmic bondage. through many processes. The object of life is to debond one-self from Karmas where processes of (i) transition, (ii) attenuation, (iii) augmentation, (iv) intensity, reduction or karmic leaning, (v) subsidence and (vi) destruction do occur. The processes of horseear-like destruction and that destruction approaching towards omnisciental emanation are also involved here. If one has a clear idea about these processes, it will not be difficult to learn, understand and realise the sense of the contents of KP.
As one moves on more and more volitional purification, the bonded Karmas get weaker and weaker, pass though the stage of subsidence and finally into destruction leading to freedom from worldly cycle. Some of the above processes are described below.

Page #25

(a) Karma: Mohaniya Karma: Karmic Bonding & Debonding The theory of Karma is admitted by most of Indian philosophies, but its details are found in most developed form in Jainology only. The term 'Karma' means actions or deeds performed through the doors of mind, body and speech. These actions effect our present and future. There are two kinds of Karmas: (1) psychical and (2) physical. They are inter-related with each other one affecting the other. The Karmas lead to obscure the manifestation of natural properties of the soul- cognition, conation, potency and bliss in proportion of their quantity and intensity.
They are two-fold in one more way: (i) passion-based and (ii) non-passion based. The first attracts Karmas while the other does so in a very minor way. One can attain true nature if he becomes totally devoid of Karmas. This devoidance may be natural and pre-matural through austerities etc.
Introduction : (11)
The obscuring power of Karma originates from passions and their fine mattergic nature. Infinite Karma particles are roaming in space and our psychical actions along with wrong faith; nonabstinence, passions and indolence attract them to be associated with our soul resulting in bonding and obscuration. The Karmas are shed off when there is neither activities nor passions.
The Karmas have eight varieties:
(i)
Cognition-obscuring
(iii) Feeling-producing
(v) Life-span determining
(vii) Status-determining

(ii)
(iv) Deluding
(vi) Physique-making
(viii) Obstructive.
Conation-obscuring

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(12) : Chapters on Passions
They cover all the facets of our life. Further, they have twofoldly described in terms of (i) destructive (of basic nature of soul) and (ii) non-destructive. Their sub-classification leads to 148 subspecies where 82 are said to be inauspicious and 42 as auspicious species with a rough ratio of 2:1. They affect our physique, personality, psychology and emotions. They cover six fields of modern sciences: (i) psychology, (ii) neurology, (iii) anatomy (iv) physiology, (v) biochemistry and (vi) sociology. There is voluminous literature on their details in Jainology composed from early days to medieval or even modern times dealing with their proof of existence, bondage, duration and cessation of bondage.
The KP text is related with one of the most powerful Karma deluding Karma having the maximum duration. It is like alcoholic drinks and its strength is 7 on the decadic scale. It has two varieties: (i) faith-deluding (FD) and (ii) conduct-deluding (CD). Its details are more psychological in nature affecting our physical activities. Mahāprajña has stated that its sub-species represent the current basic instincts of the living beings. If this Karma is shed off naturally or through various means, other Karmas become non-effective. This is the king of Karmas. Hence, its pre-matural or matural fruition is the basis of progression in natural soul qualities. It is this leadership of deluding Karma that Ācārya Gunadhara has selected it for discussion in KP over-riding other Karmas.
The first association of Karma particles with the mundane soul is called influx (Asrava) which perhaps, simultaneously, leads to different degree of tight or loose attachment called bonding (Bandha). As the Karma particles are material and charged and the mundane soul has also these qualities (charges, opposite), they can create the

Page #27

Introduction
:
(13)
bonds of physico-psycho-chemical nature. This karmic bondage is the cause of everlasting worldly cycle. This attachment or bonding has four varieties: (i) point or mass-point or numerical collection of Karma particles (pradeśa) which lead to determine the (ii) nature or configuration of Karmas (prakıtı) in terms of the above eight-fold characters. The bonding depends upon the nature of psychical or physical activities, which lead to (iii) various degrees of their intensities (or tightness) or power in attachment (Anubhāga), which causes their quantum of (iv) duration (Sthiti, abidance) of attachment with the mundane soul. All these four kinds of bonds are described in KP with reference to the deluding Karma. The order of numeration of bonding is given in somewhat changed form here for better elaboration
Each and every kind of karmic bondage has a bond of duration. The breaking or fruition of this bond is necessary for ultimate purification objective of soul. This is possible through many processes like transition, subsidence and destruction etc. (defined below). The destruction process may be also be called as debonding process.
This occurs, through gradual purification of volitions in fourteen different spiritual stages as shown in Table 4 and described in the last (non-enumerated) chapter and found in other texts like SK and MC.
Table 4. Destruction of Karma Species in Different Spiritual Stages
S. Spiritual No. of species Details of destroyed species No. stage destroyed 01. 4-94h
4 I.B. passions+RF + RWF + WF 02. geh
No destruction

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Chapters on Passions
03.
16
9th* First Stage
04.
23
Last Stage
(1) Somnambulism, (2-3) deep sleep and drowsiness (4-5) infernal and subhuman destinity (6-9) 1-4 sensed class (10-11) infernal and subhuman succession (12-16) hot & cold light, immobile, fine & general body Karma. 4 partial vow preventing 4 total vow preventing 9 quasi passions 3 gleaming passions 3 libidos 1 gleaming greed 2 sleep, drowsiness 5 knowledge obscuring 4 conation obscuring and 5 obstructive Karma
05.
109 12th
Last Samaya
No destruction (a) Penultimate Samaya 1. one of feeling producing Karma 2-3 celestial destinity & succession 4. low status Karma Physique making Karma 5-9 five bodies 10-14 five combinations or fusions 15-19 five bondings 20-25 six configurations 26-28 three limbs / minor limbs 29-34 six bone joints 35-44 five colours and five tastes 45-46 two smells

Page #29

02.
03.
(a)
(b)
13
5 human succession
6-8 mobile, gross, completioned
9-10 amiability, radiance
11 glory-cum-renown
12 ford-buildership
13 high status Karma
(b)
Transition (Sankramana) is defined as change of one karmic species into another species of the same Karma. It is said that
01.
There is no transition between primary eight species.
The transition occurs between bondable sub-species.
There are some exceptions for transition:
The faith-deluding (FD) Karma does not undergo transition in CD Karma and vice-versa.
Introduction (15)

47-54 eight touches
55-56 two space moving species 57-72 A heavy a light, self harming, alien harming, respiration, non-completionedness, individual body, firm and non-firm body, auspicious and inauspicious, sweet and harsh voice, non-radiant body, non-glory- cum-non-renown, formation, non-amiability.
(b) Ultimate Samaya
1 feeling producing Karma 2 human life span Karma
3-4 human destinity, 5-sensed class
The four kinds of life-span Karma species also do not undergo transition.

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(16) :
(c)
(d)
(e)
Chapters on Passions
The non-fruitioned sub-species may undergo transition under penultimate Samaya of the duration of impregnation.
The transition is not possible under induction Avali.
There are five kinds of transition whose details could be seen in GK.
The transition depends upon the degree of volitions. With better volitions, there is more transition and the ratio between nontransition / transition is less and vice-versa.
There are many terms used for this process in the verses like Sankramana and Sanchühaṇa, which represent various states of partial or total transition.
(c)
Reception Process (Pratigraha, Patat-graha): The word 'reception' means welcome. However, here, it means welcome of karmic species, either in a group or individually, undergoing transition in other species. The text uses two terms for the process, 'welcome' or Reception of species, which are falling from one position (due to transition).
In individual or group of receiving species is called receptor position. The non-receiving species are, therefore, non-receptor positions. The verse 25 mentions its two varieties: (i) maximal and (ii) minimal. The terms mean transition or reception of maximum, minimum or non-minimum number of species at a time.
It is stated that there are only 18 groups of species of deluding Karma, which are receptors. The other 10 species are, therefore, nonreceptors, (see Table 6-7 on notes on verse 28). For example:

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Introduction
: (17)
(1) The species of FD Karma are non-receptors for CD Karma
and vice-versa as they do not undergo transition. The 16 species etc. (verse 28) are non-receptors as they are
neither bonded nor transited. (3) The species of RF and RWF are non-receptors in the first
spiritual stage. However, it has a receptor position of 22group of species.
The receptor positions are important not only for the transition process, but they also encourage the processes of intensity reduction etc. That is why they have been described in many contexts in KP.
(d) Attenuation (Apakarşaņa, Apavartanā) is defined as decrease in duration and intensity of Karmas due to purification in volitions through austerities and observance of vows etc. It has two varieties: (1) general and (2) multiplier. The general means common reduction while the multiplier is termed as destruction of splits of Karmas received per Antarmuhūrta.
(e) Augmentation (Udvartanā, Utkarşaņa) is the reverse of attenuation and it is the increase in duration and intensity of Karmas. This process follows bonding. There is the augmentation of karmic points under fruitional Avali. The augmenting Karma points remain steady for an Avali. There is no increase in intensity during the process. The intensity does not depend on the number of Karma points.
(f) Intensity Reduction or Leaning (Kșști, IR)
The term 'Krsti is derived from the root 'krs' or 'krs", which means reduction, leaning or dilution. Of course, this reduction refers to the reduction of four-fold intensity of karmic bonds or points so

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that they may get weaker and, hence, more easily destroyable. It has 12 varieties referring to various types of reduction. The two are important: (i) composite intensity reduction (Sangraha kṛṣṭi, CIR) and (2) component intensity reduction (Avayava kṛşti). There may be fine, gross, lower or intervalised reductions also.
The intensity reduction is post-super-variform formation. The I.R. is always infinite times as it moves on.
The KP has used this term in many verses and cases-specially with reference to destruction of CD Karma.
(g)
Subsidence (Upaśama): It is defined as non-fruition or nonmanifestation of Karmas leading to more auspicious volitions. Of course, it is not a permanent process. The Karmas can undergo fruition in due course of their duration when the nature of volitions may change. It is exemplified by coagulation of hardness-creating components of water by adding alum etc. Similarly, the purer volitions serve as alum to subside or non-manifestation of the power of Karmas. The Karmas remain here in ineffective existence.
subsidence may be existential, auspicious and inauspicious. All kinds of karmic subsidence lead to purer volitions. The KP deals with the subsidence of FD and CD. Karmas in chapter 10 and 14 respectively. The subsidence leads to subsidential righteousness.
The
(h)
Destruction (Kṣaya, Sankramaṇa): The process of destruction is shedding of the Karmas. They get away from the bonded soul by practice of austerities and equanimity. It is just like the decantation of water from its associated coagulates when one gets pure water. Similarly, the bonded soul, devoid of Karmas, becomes

Page #33

Introduction
:
(19)
pure and natural with its properties of infinite knowledge, conation, potency and bliss. The destruction process leads to destructional righteousness.
The karmic destruction may be non-fruitional and partial. For ending the worldly cycle, all the Karmas must be totally destroyed. The destruction process of FD and CD Karmas has been dealt with in chapters 11 and 15 of KP. The details are given in the last subchapter.
Summarily, it could be stated that the karmic destruction passes through the following stages:
Bonding → transition
→ IR
→ destruction
Some Specific Terms: (a) Pāhuda
There are some more technical terms in KP, which should also be clarified here. The first of them is the word 'Prābhrta' (Pāhuda) itself.
Dr. G. C. Jain has opined that the term 'Pāhuda' had many connotations and it has two related words like 'Pāhuda-pāhuda' and pāhudikā. It has two synonyms: adhikāra and arthādhikāra. Vīrasena states the term is made up of two words: Prābhỉta = Pra + Ābhịta which means established or elaborated by the best or ford-builder or Ācāryas. Secondly, Yativrşabha has grammatically derived the word 'pāhuda' in many stages from Pada + sphuţa → pa-a + sphuta → pā-sphuta → pāphuta → pā-muda → pā-huda which means any context elaborated through syllables or lines (Padas). If it is Kaşāya-pähuda, it means syllables related with passions. The term 'pāhuda' may also refer to specific size and subject content of the text catered by twenty doctrinal verses (of course with many explanatory verses). Though, this definition

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Chapters on Passions
does not apply on KP, but others are applicable to it. We have expressed 'vastus' as sections and pāhudas or Arthādhikāras as chapters (which concur with the above meaning) with reference to KP.
(b) Jiva (living being) is another term, which has been used thrice in the book. It means normally a worldly living being, and who moves towards karmic subsidence and destruction. There is no use of the world 'Appā, Attā (soul, Atmā) in the text as in case of SK and TS. It means the term 'ātmā did not become popular in Jainism by the time of KP, SK and TS. It means a sentient entity.
(c) Traditional and Non-traditional Doctrines (Pravāhyamāna and Apravāhyamāna): The KP Cūrņi and Jayadhavalā have mentioned these terms to indicate differing opinions in many topics. The traditionally scriptural opinions refer to Ācārya Nāgahasti, while non-traditional opinions refer to Ācārya Arya Markșu. These two were contemporary and Cūrņi author was directly connected with them. It is on their oral instructions that he composed Cūrņi Sūtras on KP which number 7009 as per H.L. Shastri. He also mentions two cases of such differing opinions in his Cūrņi.
(d) Āvali (Time of Single Winking): The term 'Āvali' and many words connoting its simple or complex forms are found in KP in at least 28 places as per GC Jain. The term, therefore, requires elaboration
In general, Āvali is a smaller time unit but larger than the smallest time unit of Samaya in Jaina time units which are numerically 49 as per JSK2 p. 216. This represents the practical time rather than ideal time. As per Laksanāvali-2 p.215, 16 Jaina texts define it in same way:

Page #35

1 Avali
|| ||
=
=

Introduction
Innumerable Samayas or
Minimal Yoked innumerable Samayas
Numerableth part of Prāṇa or Respiration time
The Samaya is the smallest unit of time, which has been defined as the time taken by an ideal (real?) atom to move from one space point to another. The point is said to exist but it has no dimension. It is interesting to see that neither the correct value of Samaya or speed of atoms nor the minimum value of innumerable (Three kinds x three kinds) is stated in most texts. However, it may be variable depending upon the textually differing value of numerable as the
Minimum value of innumerable
=
= Highest numerable number + 1 = 10290
sec.
Muni Mahendra has calculated the minimum value of
innumerable in terms of 4.13 x 1046 years or 0.15 x 1050 seconds. It means an Avali should have an approximate value of 10-53 seconds and, then, Samaya will have a value of 10-106 seconds and the maximum value of speed of atoms will be 10133 cms / second (assuming 1027 cms as the end point of universe) and the minimum speed will be 1080 cms/sec which can not be compared with current atomic speed of 105 cm/sec.
: (21)
Secondly, on moving from Muhurta unit of 48 minutes, one gets a value of Avalī roughly as 2 x 10-56 seconds. A third calculation may also be made on the basis of the values of Highest numerable number which varies between 10" and, hence, Avali should have a value of 10-190-(-250) and, therefore, Samaya will have a value ranging
190-250
-380-(-500)
between 10

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(22) :
Chapters on Passions
1047
Basis of Āvali Samaya Atomic speed Innumerable
cm/sec. HNT+1 1053 sec. 10-106 sec
1080-10133 World end point 2x10-56 sec. 2x10-112 atomic speed HNT
10-190-(-250) 10-380-(-500) Muni Mahendra - 104 sec. ~ 10-23 sec
(A.K.Jain) The three values are not easily calculable except the omniscients. However, the values calculated in column (4) seem to be reasonable for easy comprehensibility for modern audience. However, this requires verification from canonists.
JSK-1, p.279 mentions six varieties of Āvalīs as below:
(1)
Invariant Avali (Acalāvali): It is the Avali time where there
are no karmic processes like bonding, fruition, pre-maturation etc. after new influx of Karmas with solar space points. It means induction period before bonding etc. start to take place.
Bonding Avali (Bandhāvalí): It is the same as Acalāvali
representing induction period for start of processes like bonding etc. after influx.
(3)
Fruitional Avali (Udayāvali): It is the Āvali where karmic fruition takes place after Acalāvali or induction period.
Second Avalior Counter-Avali (Dvitiyāvali or Pratyāvali): It is the Āvali period after the fruitional Avali.

Page #37

(4)
(5)
(6)
Introduction 1: (23)
Remainder Avali (Ucchiṣṭa Avali): It is the last Avali of karmic duration where there is remainder of karmic drippings left after their fruition earlier.
Over-stepping Āvali (Atisthāpanāvalī): It is the Avali where karmic drippings are not placed in regular positions after attenuation. They may be placed in other positions overstepping the regular ones.
Numerated Avali (Vṛndāvalīî): It is the number of Samayas or their group in an Avali.
Out of the six, almost five of them have been used in KP, sometimes to mean only Samaya units of Avali or in the form of Avali period under specific states as denoted by their names.
The terms 'entry' or 'lead to enter' have been used in many cases (Pravișati, Praveṣati), which generally mean to get the Karmas moved in Avalis where fruition takes place (it is, in fact, fruitional Avali). The terms 'Bandhavali or Acalavali have also been used to indicate induction periods before actual bonding etc.
(e) Some Unexplained Mathematical Terms: There are some specific terms used many times in the text, which indirectly indicate quantities. These terms are Sankhyeya, Asankhyeya, Ananta, Adhika, Hina, Ūna etc. As their current mathematical values have not been given (nor they can be calculated), the descriptions based on them run under a-scientific category leading to some mental inversion about the scientificity (non-quantitativity) of Karma theory. This point requires elaboration by Jaina canonists. The concept of their supra-worldly nature also does not satisfy the current scholar.

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(24) : Chapters on Passions
Commentaries on KP
It is not correct to say that KP has been not as popular as SK. This has been very popular among the scholar-saints at least up to Vīrasena's time as is clear from various types of its commentaries shown in Table-5.
Table 5: Commentaries on KP
Acārya
S.
No.
01.
Gunadhara
02. Yativṛṣabha
03. Cirantānācārya
04. Vappadeva
05. Uccāraṇācārya
06. Śāmkundācārya
08.
09.
Virasena/Jinasena-2
Vīrasena
Period,
Century
C.E.
2-3rd
his panegyric of JD:
5-6th

6-7th
6th
7th
7-8th
07. Tumbuluru Acarya 7-8C Cūḍāmaņi
8-9th
Name of Commentary
8-9th
Basic Text of
KP
Cūrṇi sūtras
Vyakhyā
prajñapti
Uccāraṇā sūtra
Paddhati
Jayadhavalā
Uccāraṇāvṛtti
Size, V or aph

180 V
7009 aph.
60000 V
Vīrasena has stated that there are four types of commentary in
12000 aph
12000 aph
(mixed
language)
84000 V
(mixed Language)
60000 V

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Introduction
:
(25)
01. Semi-explanatories (Vārtika) are Cūrņi aphorisms (like
Rājavārtika) 02. Commentaries (Tīkā) as by Vīrasena. It is based on short
commentaries (Vịtti). Systematic Explanatory (Paddhati) refers to discussions on
aphorisms and short commentary as by Sāmakunda. 04. Registry (Pañjikā) of odd (or even) syllables.
[No mention of any book in this category is there).
This number of commentaries of KP is more than SK as pointed out by Jain. How one can, then, say that KP is neither important nor popular? Of course, its level of contents is advanced which leads to the charge of uncommonality by western scholars. However, the level of texts depends upon who are their potential readers.
The author of KP: Gunadhara and his period
Ācārya Guņadhara is the author of KP as indicated by Vīrasena in two places during (i) homage verse 6 and (ii) Ācārya lineage. He seems to be the first scripture preserver after Lohācārya who is the last in 683-year post-Mahaviran ācārya lineage as per TP. Nothing is known about his parentage and initiation etc. even to Vīrasena and later Indranandi, but he had memory and proficiency in pre-canons in part specially the fifth pre-canon of Iñāna-pravāda. Secondly, he must have knowledge of Mahā-karma-praksti of second pre-canon like Dharasena, because he has treated Karma theory with respect to deluding Karma in his KP. His proficiency in MKPP can be judged from the fact that he has described some chapters in single or few verses indicating that MKPP knowledge was quite popular in his

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(26) : Chapters on Passions
days. It would have been repetition of what is known. It is due to this that he is designated as Vācaka (Canonical Reader-Preceptor) in texts like the Vācaka Umāsväti later. The title of 'Vācaka' is also found in Śvetāmbaras too. Further, many verses of KP are found in the text of Karma-praksti and there are many differences in opinions of SK and KP. Moreover, his name is also not found in Svetāmbara tradition. All these points have been attended to by Hindi translators, which single him out as a Digambara ācārya.
However, it seems he belonged to southern tradition and might have been unfamiliar with the scriptural corruptions in the north. Thus, he could be said to be scholar of undifferentiated textual tradition.
There is a four-fold record of ācārya tradition of postMahaviran 683 years. As they have variability (difference of 118 years and 28-37 names) with times, nothing can be said what could be taken as valid. However, there are supporters of each of these variable traditions on faith only without proper analysis.
This is quite possible for poly-viewists as every statement is relatively a partial truth. They can point out two places of birth and salvation of Mahāvīra, they may have four-fold auspicity and threefold auspicity litany, absolutist views on idealism and mixed views about it and so on. The earlier ācāryas have also expressed similar views on many issues except in few cases. All this is despite the fact that the polyviewstic theory is pregnant with conflict resolution through compromises. But it seems currently breeding absolutistic nature, which is undesirable.
The earliest one seems to be that of Mūla-sangha (Original Order) lineage containing 28 names only and described in many earlier texts. The later one is the Nandi lineage containing up to 37

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Introduction
:
(27)
names and described by Indranandi of 10' century A.D. Recently, Vasantraj have suggested a somewhat modified lineage containing 31 names with additional name of Bhadrabāhu-3 as per a 5th century inscription of Śravaņavelgola and ending it with Lohācārya as in the original lineage. Though, unfortunately, the author of KP is taken as a man of pre-canon proficiency, his name does not appear in the second list while names of ācāryas like Dharasena etc. are there who were also scripture-proficient in part, but of later period (as per JSK-1p, 328)
This indicates that Nandî-lineage was not popular up to even Vīrasena's period (743-823 C.E. or early 9h century A.D.). It could be surmised that it might have been developed on the basis of group superiority later leading to confusion in early history of Mahaviran church in post-Mahaviran period. However, the credit should be given to the lineage of Original Order because of its earliest nature as we have taken cognizance of sermons of ford-builders or their immediate disciples, taking them as valid and authoritative. Thus, all the Digambara pro-canon-composer ācāryas belong to post-683 years after Mahāvīra.
Muni Nagaraj also partially supports this contention on grounds of (i) lack of reliable evidence (2) difference in chronology and (3) interpolation of names. He surmises manipulation after Arhadvalis grouping.
Most of the scholars opine his period as after 683-year postMahaviran original lineage including Hindi translators of Jayadhavală in Vol.I. However, despite this popular opinion, some scholars bring in the later Nandi-order lineage and discuss his period on that basis leading it to be much earlier. They presume the lineage of TP or ever Vīrasena as incorrect as they assume 220 years (42 years on average)

*

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Chapters on Passions
for five 11-primary canon proficient ācāryas as not too convincing, adding many newer names in the intervening period. However, this average cannot be taken as unreasonable and the validity of TP lineage should not be questioned. The tendency of attempting matters more ancient does not give more logical credence. One should look matters and concepts with historical perspective too.
Accordingly, Dharasena or Puşpadanta-Bhūtabali of SK also comes after the 683-year lineage. The question arises who precedes whom? Were both of them contemporary? Most scholars admit them as contemporary, but one of them somewhat junior to the other. It is surprising that SK authors find their names in Nandi-lineage while Guņadhara with equal proficiency is left out. He should not be equated with Guņasundara of Śvetāmbara lineage. However, the contents of KP and SK represent pre-schismic concepts.
Whether contemporariness or juniority of the two, it is clear they existed during 683-527 = 156 A.D., i.e. at least second century C.E. This point is also confirmed from the fact that these texts belong to the post-exposition era of Aryarakṣita. Mahāprajña, Vasantaraj, Jain and even Hindi translators of Jayadhavalā also concur with this view.
Further, Guņadhara is senior to Dharasena and others on the following counts:
01.
Its contents are restricted to deluding Karma only in comparison to SK. However, they are better ordered.
The subject-content of SK is more developed and deals with all the Karmas in comparison to KP.

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Introduction
: (29)
03.
There is no auspicity litany in KP whereas SK has an authorcomposed litany. There are also no concluding words as in other texts.
05.
07.
The language level of KP predates SK. It is a post-exposition era text (i.e. later than first century CE). The Digambaras mention of the expositions in Samantabhadra's book of 3rd Century C.E. (Samādhi Bhakt) cannot be taken as more authentic. The composition of singleexposition texts is a later development over multi-exposition
text. 06. There is no mention of disquisition doors in KP in as
systematic form as in SK, though the concepts of positing and standpoints are utilised there. The teaching of KP to Arya Mankşu and Nāgahasti and later to Yativrsabha through them (whose period is taken as 5-6th Century CE) also confirms the period of second-century CE
for Guņadhara as stated earlier. 08. In many places, the opinions in KP and SK vary. Still
Vīrasena calls them as valid on their scriptural base. 09. He has dealt with the first five chapters related with Mahā
karma-payadi-pāhuda in three verses only. This indicates that
its study was quite popular in his days. 10. Gunadhara was proficient in MKPP as well as PDP in
contrast with Dharasena proficient only in MKPP.
However, it is not possible to state the quantum of seniority between the KP and SK authors. One can assume when Dharasena was young; Gunadhara must have gone adult or old. Thus, seniority of about 25 years may be surmised. Accordingly, if the period of

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Dharasena is assumed 140-196 CE with an age of 60, Gunadhara could be placed in the range of 115-195 C.E. with an assumed age of 80 years. This way, Guņadhara is a senior contemporary of Dharasena. Both of them lived in post 683-years period after Mahāvīra's salvation.
There is a question mark on the point as to why his name could not be included in Nandi-lineage? Is it due to his belonging to a different order proclaimed by Arhadāvali on his name? Did he belong to other teacher tradition in contrast with that of Dharasena? The order difference does not count, as it was a single order of Mahāvīra to which both the ācāryas belonged. Hence, the second option is more feasible and difference of teacher tradition might be resulting in his exclusion from the Nandi-lineage list. The original (Mūla Sangha) lineage poses no problem here, as it does not have any of the names under question.
Language of KP
The K.P. and its commentaries contain typical language and terms, many of which are not found in later texts and many dictionaries. The authors of KP, Jayadhavalā, Hindi translators and others assumed that the readers or reciters must be knowing these terms as their level must be higher than the common man. They, therefore, have used the same terminology in commentary and translations without any clarifications. The commentaries have many newer terms in addition. This led the KP or its commentaries to be charged as difficult for studies. There are many terms, which are also not found in Prākrta dictionaries like that of Muni Ratna Chandraji, Dr. Chandra or U.C. Jain etc. Many of such terms are explained in commentary, but in a different way from the dictionaries. I have, therefore, tried to include a glossary in the end using many

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Introduction
:
(31)
dictionaries. The words like, Sthāna, Āgarisa, Āsāna, Bhāgābhāga, Agra and Ansa etc. have many meanings, which should be understood with reference to context. The S.K. language belongs to somewhat simpler category. The KP Prākṣta confirms many forms of the same word.
It is admitted that all the primary or secondary sacred texts of the Jains were originally composed in Ardhamāgadhĩ dialect of Präksta language. The term 'ardhamāgadhi' means a Prāksta language, which is the language inclusive of languages of many areas near Magadha like Kosala etc.
Dr. Tiwari and N.C. Shastri have pointed out that the Digambara Pro-canonical language belongs to the second stage of literary Prāksta (100-600 AD), which contains words similar to or derived from Saṁskṛta along with many native or foreign words. Formerly, the Prāksta was one language-spoken, non-literature, nongrammatical and inscriptional only. Later, it got regionally classified into many forms like Māgadhī, Śauraseni. Mahārāştri and Aradhamāgadhī, etc. Each form had many common and some uncommon characteristics. Mahāvīra made his sermons in Ardhamāgadhī, which is a mixed form of many languages as above and as per canons, it is developed out of eighteen major and 700 minor native languages. It got highly popular and became a spoken language of children, slaves, women, richmen, aged and deceptive saints, (and princes) who form more than 95% of population. It is this language, which was inherited by the monk group under Bhadrabāhu1 (or Bhadrabāhu-2 or 3) moving to south during 12-year famine. The gradual but faster memorical loss of canons seemed to them beyond repairs and to such an extent that they could neither feel to re-store it due to oral tradition nor they could accept the canons of Pātaliputra council. They could also not feel the necessity for its public use. They

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Chapters on Passions
could, however, try to compose the pro-canons based on their partial memory of the common heritage and in a language characterised mainly by Ardhamāgadhī.
As most of early Digambara ācāryas remained in south, their language was mostly immune to Mahārāstrī. They maintained their Ardhamāgadhī-based Saurasenī intact in their compositions in early periods of non-grammatisation as shown by Upadhye. However, one could not help it to be influenced by Saṁskṛta due to its growing literary character. Thus, the language of Jaina pro-canonical texts is a specific one-based on Ardha-māgadhi incorporating Sauraseni, Saṁskṛta and native languages- thus going beyond the specific grammar. In contrast with the Svetāmbara canons incorporating many Mahārāștri words, the Digambara canons have fewer native words due to their composition in South and have a special character of admixture of languages. To call it as pure Saurasenī is confusing and its linguistic refining is unjust and historically disastrous. Late Prof. Chandra and Banerjee have also recently clarified the nature of Digambara pro-canonical language. It is due to this peculiar character that western scholars have given it a special name 'Jaina Sauraseni rather than 'Digambara' language as suggested by Deneeke in his thesis. There should be no objection for this specified designation. Thus, 'Jaina Śaurasenī' is the language of SK and KP.
The tradition of Jaina Sauraseni continued up to about tenth century and KP had its credibility. However, going through the verses of KP, and many words used by the author there, one finds the various terms or words, alternative words, cases, junctions, compounds, suffixes, nouns, pronouns and verbs, which make an important topic for linguistic study of KP. There are many words and terms indicating hidden meanings or part-mentioning which required elaboration by

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Introduction : (33)
commentator. In short, despite its common nature with SK, the KP language is a little older version of Prākṛta, which should be studied deeply.
The Svetambara tradition has also Ardhamāgadhi books like Kammapayadi (450-500 CE) and Pañca-sangraha (8-10th century CE) etc. In fact, the last one is a book of compilation from five sources including Kasaya-pāhuḍa.
KP and Other Texts: (a) Şatkhaṇḍāgama
The basic texts of KP and SK are taken as nearly contemporary dealing with Karma theory in specific and general context. It would be interesting to present their similarities and specificities. Scholars like P.C. Shastri and B.C. Shastri have dealt with this matter, which is substancially given here, in form of Table-6. Table 6: Comparison of KP and SK
Point
S.No.
01.
02.
05.
06.
07.
Origin
03. Nature of
verses
04. Number
08.
Form
Language
Meanings
Auspicity
litany
Orderliness

KP
Pejjadosa-pāhuḍa
Versified in Aryā
metre
Five kinds
180-245 verses
Little different, terse
Condensed
Not found
Better ordered

SK Mahā-karma-prakṛti
prabhṛta
Aphorismic
(mostly)
6000* aphorisms + Mahābandha
Simpler
Non-condensed
Five-fold bowing
litany
Less ordered as per
Dixit

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(34)
09.
10.
11.
12.
0. Chapters on Passions
Appendices
Karma theory through
Methodology
Style
13. Contents
14.
Differences
of opinion
(1) Interval of
passion
(2) Duration
of aversion
(3) Destruction of DK
One of 12 verses Bonding, transition, intensity reduction, subsidence &
destruction with
respect to deluding
Karma
14-spiritual stages
Partially question
answer type
More theoretical
Exist-due to different teacher tradition
1 yr +

1 A
Many appendices Four aspects: (1) bondage, (2) bonder (3) bondable and
(4) fruition with
respect to all Karmas

1)14-spiritual
stages 2)14investigation doors
General
Most theoretical
Exist
6 months
1 Samaya
8 passions → 16 species
Thus, we find large number of specificities and few similarities between two texts.
Reverse
(b) Kammapayāḍi
There are three old texts (Kammapayāḍi of Śiva-śarmā, Sattaka and Sittari) in Śvetāmbara tradition dealing with Karmology which have the same origin as that of S.K tradition. Hence, similarity between S.K. and Kammapayadi could be inferred. However, some points of K.P. and Kammapayāḍi are worth notice. It is opined by N.C. Shastri and P.C. Shastri that KP is an earlier composition than both of them. While KP is an original text, they are compilatory ones

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Introduction : (35)
as per the author. Seventeen verses of KP are found in Kammapayāḍi, some with some difference (under transition 13 and FD subsidence 4). While KP summarises the whole Pejja-dosa-pähuḍa, Kammapayāḍi deals only with some disquisition doors out of 24 mentioned in its origin. Despite having different origin from KP, the similarity between the two is with respect to the description of transition and subsidence of deluding Karma only. P.C. Shastri mentions that there are some differences on theoretical issues too between them. Further, Śivaśarmā seems to be little more scientific by mentioning correction by proficient scholars.
The quoted verses in both the texts have raised a question as to who quoted whom. On this basis, some scholars have attempted to prove the KP is a Śvetämbara text. Besides quoted verses, they have given some more points which have been clarified by Hindi translators (in Introduction of Vol. 12) to establish it as a Digambara text. According to them:
01.
02.
03.
04.
05.
The presentation style and wordsmithy in Digambara texts is different from the Svetambara texts.
The Digambaras have used the term 'Pradeśāgra' (group of Karma points) in place of 'Dalika' (portion of Karma points) in Śvetambara texts. Similarly, words like 'uvvalana', 'varisavara', 'ajaya' & others are not found in Digambara texts. The discussion of subject matter of Digambara texts also follows a different style from others.
The names of Acārya Guṇadhara, Yativṛṣabha and Vīrasena are not found in any Śvetambara lineages.
There are at least seven more points, which prove KP as a Digambara text. However, he laments many of confusions

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regarding Digambaras have arisen due to their indifference towards historical prospective.
Comments on KP
Besides the above clarification to establish KP as belonging to Digambara tradition, many eastern and western authors on Jainological or other texts have also described it under the head of Digambara literature. They have expressed their opinion on it in varied forms regarding its level of contents, texture, period of composition and the like.
The common comment is that its subject matter is too technical and advanced and could be comprehended only by the metaphysicians and advanced monks. This comment is based on without taking into consideration the level of the contents. How a student of tenth or twelfth can comprehend a text meant for M.A. or M.Sc. classes? One has to agree different books are meant for different levels of readers, and, of course. KP is an advanced level book.
Some have opined about its texture in terms of terse Prākṛta language, looseness and irrelevancy in form. These opinions cannot be substantiated, because it is a post-exposition age book, more systematic than SK and other contemporary literature dealing with related or connected topics under specific chapter. It was composed when Prakṛta was the public language. Thus, these remarks should be considered with proper perspective.
The expressions about its non-importance and inferiority is not correct as it has been quite a popular Karmology text until 10th century referred to even in later Śvetambara texts like Pañca-sangraha and more commentaries than SK have been written on it. It is still an

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Introduction
:
(37)
important pro-canonical text of Digambaras. It runs parallel to SK in every respect-nay somewhat better than SK.
The name of the text is KP. How there could be no description about passions and their effects in the text? They are as crucially important as the other 143 verses as per Dixit. Further, it is a composition of single author as is clarified by Vīrasena himself in his commentary. Moreover, all the verses have commentary or Cūrņi. Even the appended verses have large commentary including the last non-enumerated chapter.
The period of composition has been stated by almost all to be after 683 years of post-Mahaviran era. Nobody (except few) has taken the Nandi-lineage in cognition. At the most, the SK and KP authors may be senior (KP) and Junior (SK) contemporaries in second-third century CE. This opinion refutes those opinions, which take the period in B.C.E. years. However, it is clear that KP and SK are not of immemorable antiquity.
Academic Possibilities
Though there is a vast literature on Karmology in Prāksta, Saṁskṛta and other Indian languages, but the latest bibliography of Jainological Researches (2004) indicates very few researches in Jaina Karmology. The texts like Kaşāya-pāhuda, Şatkhandāgama, Kammapayāļi and others open a new vista not only for Karmological researches, but also for critical emphasis of undifferentiated Jaina tradition and linguistic developments of Prāksta with times.
The gradual development of karmological concepts in two traditions, different traditions in different texts and classification, their mutual borrowings and originality, their physical and psychological interpretation, their importance in current life with

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Chapters on Passions
respect to current scientific developments and the future of Karmology, require serious studies.
One important fact of Karmology in these texts is their presentation through mathematical symbolism. Almost all the karmological texts contain this mathematics on which L.C. Jain has given some elaboration and seeds of set theory in it. The karmological mathematics is a Para worldly one which has been left untouched by researchers of various categories.
The moral and spiritual disciplines have developed mainly on the basis of Karmology and specially based on four destructive Karmas including deluding Karma. Thus, Karmas and disciplining of life is another important subject for going into.
This text is named as Kaņāya-prābhrta (Chapters on Passions) indicating Passions play an important role in Karmology and in life too. They are psychological in nature. Thus, psychology of Karma is another newer field. They could be scientifically studied through measurement of some physical properties like G.S.R., brain-wave change etc. These may lead to verifying relation between cause and effect like Weber-Freshner equation, which have mutual relations in Karmology too.
Thus, Kasăya-prābhịta opens a new Pandora's Box for the current and future scholars. It is hoped that this first karmological text will encourage the new generation to peep into these academic possibilities.
The reading references for this chapter are given in Appendix 1.

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CHAPTERS ON PASSIONS [KASĀYA- PĀHUDA: KAŞĀYA PRĀBHķTA]

Page #54

01.
02.
कसायपाहुडसुत्तं ( कषाय- प्राभृत- सूत्र)
1. कषाय पाहुड : उद्गम
अध्याय 1
पुव्वम्मि पंचमम्मि दु दसमे वत्थुम्मि पाहुडे तदिए ।
पेज्जं ति पाहुडम्मि दु हवदि कसायाण पाहुडं णाम । ।
puvvammi pancamammi du dasame vatthūmmi pähude tadiye / pejjam ti pähuḍammi du havadi kasāyāṇa pāhuḍaṁ ṇāma //
पूर्वे पंचमे तु दशमे वस्तुनि प्राभृते तृतीये ।
प्रेयं ति प्राभृते तु कषायानां प्राभृतं नाम ।।

अध्याय 2
2. अर्थाधिकार : विषय वस्तु
गाहासदे असीदे अत्थे पण्णरसधा विहत्तम्मि ।
वोच्छामि सुत्तगाहा जयि गाहा जम्मि अत्थम्मि ।।
gähāsade aside atthe pannarasadhā vihattammi/
vocchāmi suttagāhā jayi gāhā jammi atthammi//
गाथाशते अशी अर्थे पंचदशधा विभक्ते ।
व्याख्यामि सूत्रगाथाः यस्मिन् गाथाः यस्मिन् अर्थे । ।

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Chapters on Passions (KAṢAYA-PAHUDA- SUTTA)
1. Origin of KP
This text of Kasāya-pāhuḍa (Chapters on Passions) is originated from the third chapter of Pejja-pāhuḍa-Chapter on Attachment (and Aversion also as it is a negative attachment) under the tenth section (Vastu) of the fifth Purva (Pre-canon) named Jñānapravāda (Discourses on Knowledge).
2. Contents of KP
CHAPTER 1

CHAPTER 2
This text has 180 aphorismic (Prakṛta) verses (of 32 letters each). They are divided under fifteen chapters (Arthas, Adhikaras, Arthadhikāras). I will describe the number of verses in each chapter.

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03.
04.
05.
Chapters on Passions
अध्याय 3
3. अधिकारेषु गाथा - संख्या
पेज्ज-दोसविहत्ती द्विदि - अणुभागे च बंधगे चेव । तिणेदा गाहाओ पंचसु अत्थेसु णादव्वा ।।
pejja-dosavihatti tthidi-aṇubhāge ca bandhage ceval
tiņṇedā gāhão Pancasu atthesu ṇādavvā// प्रेय-द्वेष विभक्ती, स्थिति - अनुभागे च बंधके चैव । त्रिस्रः एव गाथाः पंचसु अर्थेषु ज्ञातव्याः । ।
चत्तारि वेदयम्म दु उवजोगे सत्त होंति गाहाओ ! सोलस य चउट्ठाणे वियंजणे पंच गाहाओ । ।
cattari vedayammi du uvajoge satta honti gãhão/
solasa ya cauṭṭhāne viyanjane parca gāhão//
चत्तारि वेदके तु, उपयोगे सप्ताः भवन्ति गाथाः । षोडश च चतुःस्थाने, व्यंजने पंच गाथाः । ।
दंसणमोहस्सुवसामणाए पण्णारस होंति गाहाओ । पंचेव सुत्तगाहा दंसणमोहस्स खवणाए ।।
dansaṇamohassuvasämaṇāye paṇṇārasa honti gāhão/
panceva suttagähä dansaṇamohassa khavaṇāye
दर्शनमोहस्य उपशमने पंचदशाः भवन्ति गाथाः ।
पंचैव सूत्रगाथाः दर्शनमोहस्य क्षपणार्थं । ।

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Verses in Chapters:
(43)
CHAPTER 3
03
3. Number of Verses in Chapters There are three verses only in the following five chapters: (1) Chapter on attachment and aversion.
Chapter on the duration of Karmas. Chapter on the intensity of Karmic bondage
Chapter on Bonder with respect to no-karmic bondage (5) Chapter on transition (of Karmas)
(1)
There are;
Four verses in the chapter on experiencer
(Vedaka) of Karmas (2) Seven verses in the chapter on passion-based
Volitions (or applied consciousness) Sixteen verses in the chapter on four passions
(Catusthāna) (4) Five verses in the chapter on synonyms (Vyañjana)
(3)
There are:
(1)
Fifteen verses in the chapter on the subsidence of faith-deluding karma .Five verses in the chapter on the destruction of faith-deluding karma
(2)

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Chapters on Passions
06.
लद्धी य संजमासंजमस्स लद्धी तहा चरित्तस्स । दोसु वि एक्का गाहा अट्टेवुवसामणद्धम्मि।। laddhi ya sanjamāsanjamassa laddhi tahā carittassa/ dosu vi ekkā gāhā atthevuvasāmaņaddhammi// लब्धिश्च संयमासंयमस्य, लब्धिस्तथा चरित्रस्य। दोसु अपि एका गाथा अष्टाःएव उपशामनाद्धायां ।।
07.
चत्तारि य पट्ठवए गाहा संकमाए वि चत्तारि। ओवट्टणाए तिणि दु एक्कारस होति किट्टीए।। cattāri ya patthavaye gāhā samkamāye vi cattāri/ ovattaņāe tiņņi du ekkārasa honti kitție// चतस्रः च प्रस्थापके गाथाः संक्रमण च चतसः । अपवर्तने तिस्रः तु एकादश भवन्ति कृष्टौ।।
08.
चत्तारि य खवणाए एक्का पुण होदि खीणमोहस्स। एक्का संगहणीए अट्ठावीसं समासेण ।। cattāri ya khavaņāye ekkā puņa hodi khiņamohassa/ ekkā sangahaniye atthāvīsaḥ samāseņa// चतस्रः क्षपणे एका पुनः भवति क्षीणमोहस्य । एका संग्रहणीयां अष्टाविंशतिः समासेन।।

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Verses in Chapters
:
(45)
(1)
01
There is only one verse in the two chapter on attainment of volitional purity in the state of partial restraint and conduct (Total restraint). There are eight verses in the chapter on the subsidence of Conduct-deluding karma.
(2)
08
The chapter on the destruction on conduct-deluding karma has four sub-chapters as below: (a) There are four verses in the sub-chapter on the
initial stage of destruction. There are four verses in the sub-chapter on
04
transition.
There are three verses in the sub-chapter on attenuation of karmic fruition (Apavartana) There are eleven verses in sub-chapter on
11 twelve-fold intensity reduction or leaning of karmas.
There are 4-verses in the sub-chapter on the destruction of collective reduction in intensity of karmas.
04 There is one verse only in the sub-chapter on the twelfth
spiritual stage of destruction of passions / delusion 01 (g) There is one compilatory verse. Thus, there are a total of twenty-eight verses in the chapter on the destruction of conduct-deluding karma. (These verses exclude explanatory verses)
01

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(46) : Chapters on Passions
09. किट्टीकयवीचारे संगहणी खीणमोहपट्ठवए।
सत्तेदा गाहाओ अण्णाओ सभासगाहाओ।।
kittikaya-vicare saigahni khinamoha-patthavae/
sattedā gāhāo aņņão sabhāsagāhāoll
कृष्टीकृतवीचारे, संग्रहणी क्षीणमोह-प्रस्थापके।
सप्तैताः गाथाः अन्याः सभाष्यगाथाः ।।
10.
संकामण ओवट्टण किट्टीखवणाए एक्कवीसं तु। एदाओ सुत्तगाहाओ सुण अण्णा भासगाहाओ।।
sankamana-ovattana-kitti-khavanaye ekkavisarn tu/
edão suttagāhão suņa aņņā bhāsagāhāoll संक्रामण-अपवर्तन-कृष्टि-क्षपणार्थे एकविंशतिस्तु ।
एताः सूत्रगाथाः श्रृणु अन्याः भाष्यगाथाः ।।

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Verses in Chapters: (47)
Among the verses related with karmic intensity reduction process, there are seven verses: (1) One verse related with Vicāra (special activitįes) (2) One verse as compilation
One verse is related with destruction of passion or deluding
karma (4-7) Four verses related with the beginner in the process of
destruction of conduct-deluding karma. The other verses, besides these seven ones, are explanatory or multimeaningful verses (which are 86 in number; see below)
There are four verses on transition of karmas.
There are three verses on hastening (attenuation) of karmic fruition.
There are ten verses related with karmic intensity-reduction and four verses related with destruction of intensity reduction. Thus, these 21 verses are called doctrinal or basic verses. There are other verses called explanatory (Bhāsya) verses, which elaborate the meanings of these verses. Please listen to them.

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अध्याय 4
4. अर्थाधिकार : भाष्यगाथा संख्या
11.
पंच य तिण्णि य दो छक्क चउक्क तिण्णि तिण्णि एक्का य।
चत्तारि य तिण्णि उभे पंच य एक्कं तह य छक्कं।
panca ya tiņņi ya do chakka caukka tiņņi tiņņi ekkā yal
cattāri ya tiņņi ubhe panca ya ekkaṁ taha ya chakkaṁ//
पंच च त्रीणि च द्वौ षट्क, चतुष्कं, त्रीणि त्रीणि एका च । चत्तारि च त्रीणि उभये पंच च एकं तथा च षट्कं ।
12.
तिण्णि य चउरो तह दुग चत्तारि च होंति चउक्कं च। दो पंचेव य एक्का अण्णा एक्का य दस दो य।।
tiņņi ya cauro taha duga cattāri ya honti caukkaṁ cal
do panceva ya ekkā aṇņā ekkā ya dasa do ya//
त्रीणि च चतस्रः तथा च द्विकं भवन्ति च चतुष्कं च।
द्वौ पंचैव च एका अन्या एका च दश द्वौ च ।।

Page #63

Number of Explanatory Verses: (49)
CHAPTER 4
4. Number of Explanatory Verses
The number of explanatory (Bhāsya) verses related with the above 21 doctrinal verses are: 5,3, 2, 6, 4, 3, 3, 1, 4, 3, 2, 5, 1, 6, 3, 4, 2, 4, 4, 2, 5, 1, 1, 10 and 2 respectively. (They are 86 in number).

Page #64

अध्याय 5
5. अर्थाधिकार : अधिकाराणां वैकल्पिक-नामानि
13.
पेज्ज-दोसविहत्ती ट्ठिदि-अणुभागे च बंधगे चेय। वेदग-उवजोगे वि य चउट्ठाण वियंजणे चेय।। pejja-dosavihatti tthidi-anubhāge ca baidhage ceya / vedaga-uvajoge viya cautthāna-viyanjane ceyall प्रेय-द्वेष-विभक्ती स्थिति अनुभागे च बंधके चैव। वेदक-उपयोगेऽपि च चतुःस्थान-व्यंजने चैव ।।
14.
सम्मत्त-देसविरयी संजम–उवसामणा च खवणा च। दंसण-चरित्तमोहे अद्धापरिमाणणिद्देसो।। sammatta-desavirayi sanjama-uvasāmaņā ca khavaņā cal dansaņa-carittamohe addhāparimāņaņiddesoll सम्यक्त्व देशविरती संयम-उपशामना च क्षपणा च। दर्शन-चरित्र-मोहे अद्धा-परिमाण निर्देशः ।।

Page #65

Alternative Names of 15 Chapters : (51)
CHAPTER 5
5. Alternative Names of Fifteen Chapters
With respect to the faith and conduct deluding karma, there are the following fifteen chapters in this text:
Chapter on attachment and aversion. Chapter on karmic duration. Chapter on intensity of karmic bondage Chapter on bonder with respect to a-karma or general causes Chapter on bonder with respect to specific karmas. Chapter on experiencer (involving fruition and prematuration) Chapter on passion-based volitions or conscious engagement or applied consciousness (Upayoga) Chapter on four-fold passions (Catusthāna) Chapter on synonyms (Vyañjana) of passion Chapter on righteousness-1 (Subsidence of faith-deluding
Karma) (11) Chapter on righteousness-2 (Destruction of Faith-deluding
Karma) (12) Chapter of partial restraint
Chapter on total restraint (14) Chapter on subsidence of conduct-deluding karma (15) Chapter on destruction on conduct-deluding karma These fifteen Chapters also describe the time periods or duration (Addhā-parimāņa) of all the processes.
(13)

Page #66

15.
16.
अध्याय 6
6 जघन्य अद्धा-परिमाण
आवलिय- अणायारे चक्खिंदिय-सोद -- घाण - जिभाए । मण-वयण - काय - पासे अवाय - ईहा - सुदुस्सासे ।।
āvaliya-anāyāre cakkhiñdiya-soda ghāna-jibbhae/ mana-vayana-kāya-pāse avāya-īhā-sudussāse// आवलिक – अनाकारे चक्षुरिंद्रिय श्रोत्र - घ्राण - जिह्वानां । मन-वचन-कायय - स्पर्श - अवाय - ईहा - श्वासोच्छ्वासानां ।
केवलदंसण - णाणे कसाय - सुक्केक्कए पुधत्ते य । पडिवादुवसामेंतय - खवेंत संपराए य । ।
kevala-dansaṇa-ṇāṇe kasāya-sukkekkaye pudhatte ya/
paḍivāduvasāmentaya khaventaye samṁparaye yall केवल-दर्शन-ज्ञाने कषाय - शुक्ल - एकैके - पृथक्त्वे च प्रतिपाति-उपशामके-क्षपके च संपराये च ।।

Page #67

Minimum Duration : (53)
CHAPTER 6
6. Minimum Duration
The minimum time or duration of (1) Indeterminate consciousness (Conation).
Apprehensive knowledge with respect to the senses of sight, hearing, smell and taste. Mental, vocal and bodily activity Apprehension of the sense of touch
Perceptual judgement
Speculation (7) Vocable knowledge, and (8) Respiratory function is gradually a little more than the earlier ones respectively. However, it is the least numerable Āvalis (Av. a smaller time unit) for the indeterminate knowledge or consciousness. [H.L. Shastri states 'many' in place of 'numerable').
The minimum duration time of the three-(1-2) Absolute conation and omniscience of the omniscient in the present birth and (3) the white aureole of the passion-associated being is the same and equal to the specifically little more than the minimum time of respiration. Further, the minimum time of pure meditation on the nature of (1-2) multiple verbal or scriptural and single transition. (3) falling subsider from tenth stage and (4) ascending subsider from the same stage and (5) subtle passioned one at destructional ladder is successively somewhat specifically more and more respectively than their preceding ones.

Page #68

(54)
17.
18.
19.
: Chapters on Passions
माणद्धा कोहद्धा मायद्धा तह च चेव लोहद्धा ।
खुद्दभवग्गहणं पुण किट्टीकरणं च बोद्धव्वा । ।
māṇaddhā kohaddhā māyaddhā taha ya ceva lohaddhā/ khuddabhavaggahanam puna kiṭṭīkarnam ca boddhavvā// मानाद्धा, क्रोधाद्धा मायाद्धा तथा च एव लोभाद्धा । क्षुद्रभवग्रहणं पुनः कृष्टीकरणं च बोधव्यं । ।
संकामण - ओवट्टण-उवसंतकसाय - खीणमोहद्धा | उवसातय-अद्धा खवेंत - अद्धा य बोद्धव्वा । |
sankāmaṇa-ovaṭṭaṇa uvasantakasāya-khīṇamohaddhā/ uvasāmentaya-addhā khaventa-addha ya boddhavvā// संक्रामण - अपवर्तन-उपशांत-कषाय-क्षीण - मोहद्धाः । उपशामेतंक - अद्धा, क्षपकाद्धा च ज्ञातव्याः । ।
णिव्वाघादेणेदा होंति जहण्णाओ आणुपुव्वीए । तो अापुवी उक्कस्सा होंति भजियव्वा । । ṇivvāghādeṇedā honti jahaṇṇāo āṇupuvvīe/ etto aṇāṇupuvvī ukkassā honti bhajiyavväll निर्व्याघातेनैताः भवन्ति जघन्याः आनुपूर्वीतः ।
एतस्मात् अनानपूर्वीतः उत्कृष्टाः भवन्ति भजनीयाः । ।

Page #69

Minimum Duration : (55)
The minimum time of the passions of pride, anger, deceit, greed and trivial birth (with a short life span of 256 Āvalīs) of temporally noncompletioned being and karmic intensity reduction (leaning) is successively a little more and more than the earlier ones respectively. However, the minimum time of the passion of pride is little more than the subtle passioned one under destructional ladder (as per verse 16 above).
The minimum durations of living being under (1) specific destruction of neuter libido after non-fruitional intervalisation (sankramaņa), (2) attenuation, (3) subsided passion, (4) destroyed passion, (5) subsider of passion and (6) destroyer of passion is gradually specifically more and more than their preceding ones.
The minimum durations described earlier (in four verses 15-18) are there without any kinds of obstacles or interruptions like death etc. These minimum durations have been stated with respect to normal succession. The maximum durations stated later should be taken as without reference to succession. (This has been elaborated by H.L. Shastri).

Page #70

अध्याय 7
7. उत्कृष्ट अद्धापरिमाण
20.
चक्खू-सुदं पुधत्तं माणोवाओ तहेव उवसंते। उवसातय-अद्धा दुगुणा सेसा हु सविसेसा।।
cakkhū-sudaṁ pudhattam māņovāo taheva uvasante/
uvasāmentaya-addhā duguņā sesā hu savisesāll - चक्षुः-श्रोत्रं पृथकत्वं मानोवायो तथैव उपशांते।
उपशामेन्तक–अद्धा, द्विगुणाः शेषाः हु सविशेषाः ।।

Page #71

7. Maximum Duration
CHAPTER 7
Maximum Duration : (57)
The maximum durations of (1) sensory knowledge related with the sense of sight, (2) sensory knowledge related with sense of hearing (or vocable knowledge), (3) absolute meditation on multiple verbal transition, (4) the passion of pride, (5) sensory knowledge of perceptual judgement, (6) state of subsided passion and (7) the subsider are successively twice than their preceding ones. Besides these, the maximum duration of the remaining positions or states are specifically more than their preceding stages.

Here, the maximum duration of ocular conation is specifically more than the minimum duration of destruction of conduct-deluding karma. In contrast, the maximum duration of sight-based sensory knowledge is twice than the duration of ocular conation.

Page #72

अध्याय 8
8. अर्थाधिकार 1 : प्रेयद्वेष
21.
पेज्जं व दोसो वा कम्मि कसायम्मि कस्स व णयस्स।।
दुट्ठो व कम्मि दव्वे पियायदे को कहिं वा वि।।
pejjaṁ va doso vā kammi kasāyammi kassa va ņayassal
duttho va kammi davve piyāyade ko kahim vā vill प्रेयो वा दोषो वा, कस्मिन् कषाये कस्य च नयस्य। दुष्टो वा कस्मिन् द्रव्ये, प्रियायते को कुत्र वापि।।
अध्याय १
9. अर्थाधिकार 2-3 : कर्मस्थिति और अनुभाग
22.
पयडीए मोहणिज्जा विहत्ती तह ट्ठिदीए अणुभागे। उक्कस्समणुक्कस्सं झीणमझीणं च ठिदियं वा।। payadie mohanijjā vihatti taha tthidiye aṇubhāge/ ukkakassamaņukkassar jhīņamajhīņam ca tthidiyaṁ vāll प्रकृतेः मोहनीयस्य विभक्तिः तथा स्थितौ अनुभागे। उत्कृष्टमनुत्कृष्टं क्षीणं अक्षीणं स्थितिकं वा।।

Page #73

Attachment and Aversion 1: (59)
CHAPTER 8
8. Chapter 1: Attachment and Aversion
What are the respective standpoints, which lead to attachment or aversion in different passions?
Or which standpoint gets defiled by attachment and aversion through which substance?

CHAPTER 9
9. Chapter 2-3: Karmic Duration and Intensity
The (1) configuration or type, (2) duration, (3) intensity, (4) minimum and maximum space points, (5) capability of undergoing processes of karmic destruction and non-destruction through attenuation, augmentation, transition and fruition and (6) karmic mass points or atoms related with duration of the deluding karma should be described. [There are four kinds of such durations: (1) maximum (2) drippingbased (niṣeka-kāla) (3) as-such-dripping-based and (4) fruitionbased.]

Page #74

अध्याय 10
10. अर्थाधिकार 4-5 : बंध और संक्रम
कदि पयडीयो बंधदि हिदि-अणुभागे जहण्णमुक्कस्स। संकामेइ कदिं वा गुणहीणं व गुणविसिहूं।। kadi payadio bandhadi tthidi-aņubhāge jahaņņamukkassar sankāmei kadiṁ vā gunahiņaṁ guņavisittham// कति प्रकृतयः वध्नाति स्थिति अनुभागे जघन्यमुत्कृष्टं । संक्रामति कति वा गुणहीनं गुणविशिष्टं ।।

Page #75

Bonding and Transition
CHAPTER - 10
10. Chapter 4-5: Bonding and Transition
How many karmic species (of deluding karma) the living being binds? What is the karmic duration and intensity bonds the living being binds?
M. (61)
What are the minimum and maximum karmic points the living being binds?

How many karmic species are transited by the living being?
How many duration and intensity bonds are transited by the living being?
How many are the minimum and maximum space points in multiples of less or more of karmic species transited by the living being? (Thus, this verse indicates four type of bonds and transition)

Page #76

अध्याय 11
11. प्रकृति-संक्रम : (अ) एक-एक प्रकृति संक्रम
24.
संकम-उवक्कमविही पंचविहो चउविहो य णिक्खेवो। णयविहि पयदं पयदे च णिग्गमो होइ अट्ठविहो।।
sankama-uvakkama-vihi panca-viho, cauvviho ya ņikkhevo/
nayavihi payadaṁ payade ca niggamo hoi athaviholl संक्रमण-उपक्रम-विधी पंचविधा, चतुर्विधो च निक्षेपो। नयविधिः प्रकृता प्रकृतेः च निर्गमो भवति अष्टविधः ।।
25.
एक्केक्काए संकमो दुविहो संकमविही य पयडीए। संकमपडिग्गहविही पडिग्गहो उत्तम-जहण्णो।।
ekkekkāye sankamo duviho sankamavihi ya payadiel
saikama-padiggaha-vihi padiggaho uttama-jahannol/ एकैकस्मिन्-संक्रमो द्विविधो संक्रम-विधिश्च प्रकृतेः । संक्रमण प्रतिग्रहविधिः प्रतिग्रहो उत्तम-जघन्यः ।।

Page #77

Transition of Species
: (63)
CHAPTER 11
11. Transition of Species: (a) Single Species
The process of introduction (Upakrama) of transition (of karmic species) is five fold. It's positing are four folded. Its standpoint-based description is also under consideration here. The total summarisation of issues (Nirgama) is eight-fold.
The transition of karmic species is two-fold: (1) transition of individual species at a time and (2) transition in group of species.
There is the process of reception (Pratigraha) of transitions also. It has two varieties: (1) maximum reception and (2) minimum reception.
(These are the four points. Their opposites are also four. Thus, we have eight-fold summary points).

Page #78

(64) :
Chapters on Passions
26.
पयडि-पयडिट्ठाणेसु संकमो असंकमो तहा दुविहो। दुविहो पडिग्गहविही दुविहो अपडिग्गहविही य।।
payadi-payaditthāņesu sarikamo asarkamo tahā duviho/
duviho padiggaha-vihi duviho apadiggaha-vihi yal/
प्रकृतिः प्रकृति-स्थानेषु संक्रमो असंक्रमो तथा द्विविधः ।
द्विविधा प्रतिग्रहविधिः द्विविधा अप्रतिग्रह-विधिश्च ।।

Page #79

Transition of Species :
(65)
There are two-fold transition and non-transition in case of (1) individual karmic species and (2) group of karmic species in unit Samaya. Both of these processes have two varieties each.
Similarly, the reception and non-reception processes are also two-fold
each.
[Thus, the total process becomes eight-fold as stated in verse 24 above.)

Page #80

27.
28.
अध्याय 12
12.
- प्रकृति संक्रमः (ब) प्रकृति-स्थान : प्रतिग्रह एवं संक्रम
अट्ठावीस चउवीस सत्तरस सोलसेव पण्णरसा ।
एदे खलु मोत्तूणं सेसाणं संकमो होइ ।।
aṭṭhāvīsa-cauvīsa-sattarasa solaseva paṇṇarasā/
ede khalu mottūņaṁ sesāṇaṁ sankamo hoi// अष्टाविंशतिः चतुर्विंशतिः सप्तदशाः षोडशैव पंचदशाः । एतान् खलु मुक्त्वा, शेषाणां संक्रमो भवति ।।
सोलसग बारसद्वग वीसं वीसं तिगादिगधिगा य ।
एदे खलु मोत्तूणं साणि पडिग्गहा होंति ।
solasaga bārasaṭṭhaga-vīsam visam tigādigadhigā ya/
ede khalu mottüṇam sesāņi padiggahā hontill षोडशक द्वादशाष्टक - विंशतिः विंशति त्रिकादिकाधिकाश्च । एतान् खलु मुक्त्वा, शेषाः प्रतिग्रहाः भवति । ।

Page #81

Transition and Reception of Group of Species : (67)
CHAPTER 12
12.
Transition of Species: (b) Transition and Reception of Group of Species
The five positions of sub-species of deluding karma, viz. 28, 24, 17,
16 and 15 do not undergo transition in group. The rest 23 positions viz. 27, 25, 26, 23, 22, 21, 20, 19, 18, 14, 13, 12, 11, 10, 9, 8, 7, 6, 5, 4, 3, 2 and 1 do undergo group transitions.
There are eighteen positions of reception of species (out of 28 of deluding karma), which exclude the following ten groups: 16, 12, 8, 20, 23, 24, 25, 26, 27 and 28. Thus, there are eighteen receptor groups in the form of 22, 21, 19, 18, 17, 15, 14, 13, 11, 10, 9, 7, 6, 5, 4, 3, 2 and 1 species. The rest ten groups of species are non-receptor positions. The maximum number of bonding species of deluding karma is 22 only. The six excluded are 2 libidos (only one is bonded at any time, 2 of the two pairs (liking disliking, laughter-sorrow) and righteousness and RWF. Hence, there cannot be receptor positions above 22. There are four other such positions in addition to them making the total of ten.

.

Page #82

(68) :
Chapters on Passions
29.
छब्बीस सत्तवीसा य संकमो णियम चदुसु हाणेसु।
वावीस पण्णरसगे एक्कारस ऊणवीसाए।।
chavvīsa-sattavīsā ya sarkamo niyama cadusu-tthāņesu/
vavisa-pannarasage ekkārasa unavisaell
षड्विंशतिः सप्तविंशतिः च संक्रमो नियमात् चतुर्षु स्थानेषु । द्वाविंशतौ पंचदशके एकादश-एकोनविंशतिके।।
30.
__ सत्तारसेगवीसासु संकमो णियम पंचवीसाए।
णियमा चदुसु गदीसु य णियमा दिट्ठीगए तिविहे ।।
sattārasegavīsāsu sankamo niyama panca-visāel
niyamā cadusu gadīsu ya niyamā ditthigae tivihell
सप्तदशैक-विंशतौ संक्रमो नियमात् पंचविशतौः? । नियमात् चतुर्पु गतिषु च नियमात् दृष्टिगते त्रिविधे ।।
31.
वावीस पण्णरसगे सत्तग एगारसूणवीसाए । तेवीस संकमो पुण पंचसु पंचिंदिएसु हवे।।
vāvisa-paņņarasge sattaga-egārasūņavisāe/
tevisa-sarkamo puņa pancasu pancindiyesu havell
द्वाविशंतो, पंचदशके, सप्तके, एकादशे एकोनविंशतौ। त्रिविंशतेः सक्रमो पुनः पंचसु पंचेन्द्रियेषु भवति ।।

Page #83

Transition and Reception of Group of Species: (69)
The transitional positions of 26 and 27 species undergo transitions, as a rule, in four positions of receptor of group of species: 22, 15, 11 and 19.
[This is related with the first spiritual stage. Other spiritual stages have also been considered by commentator in this respect].
The transitional position of a group of 25-species undergoes transition, as a rule, in two receptor positions of 17 and 21 species.
This 25-species group- based transition is found in all the four destinities and in three spiritual stages of wrong faith, lingering right faith and right-cum-wrong faith.
The transitional position of the group of 23-species undergoes transition in five receptor positions, as a rule, consisting of the groups of 22, 15, 7, 11 and 19 species.
This transition occurs among the mind-endowed five-sensed beings only.

Page #84

(70) :
Chapters on Passions
32.
चोद्दसग दसग सत्तग अट्ठारसगे च णियम वावीसा।
णियमा मणुसगईए विरदे मिस्से अविरदे य।।
coddasaga dasaga sattaga atthārasage ca niyama vāvisā/
niyamā maņusagaie virade misse avirade yall
चतुर्दशके दशके सप्तके अष्टादशके च नियमात् द्वाविंशतः । नियमात् मनुष्यगतौ, विरते, मिश्रे अविरते च ।।
33.
तेरसय णवय सत्तय सत्तारस पणय एक्कवीसाए।
एगाधिगाए वीसाए संकमो छप्पि सम्मत्ते।।
terasaya navaya sattaya sattārasa paņaya ekkavisāe/
egādhigāe vīsāe sarkamo chappi sammattel/ त्रयोदशके, नवके, सप्तके, सप्तदशके, पंचके च एकविंशतौ। एकाधिकस्य एकविंशस्य संक्रमो, षष्टानि' अपि सम्यक्त्वे।।
34.
एत्तो अवसेसा संजमम्हि उवसामगे च खवगे च। वीसा य संकम दुगे छक्के पणगे च बोद्धव्वा।।
etto avasesā sarjamamhi uvasāmage ca khavage cal
visā ya sarkama-duge chakke paņage ca boddhavvāll
एतस्मात् अवशेषाः संयमे उपशामके च क्षपके च।
विंशतेश्च संक्रम द्विके षट्के पंचके च ज्ञातव्याः ।।

Page #85

Transition and Reception of Group of Species : (71)
The transitional position of the group of 22-species undergoes transition, as a rule, in four receptor positions consisting of the groups of 14, 10, 7 and 18 species.
The group of 22-species is found, as a rule, in human destinity in the spiritual stages of abstinence, partial abstinence and non-abstinent right-faith ones. (i.e. 4, 5, 6 stages)
The transitional position of the group of 21-species undergoes transition in the six receptor positions consisting of the groups of 13, 9, 7, 17, 5 and 21 species. All these receptor positions are in the spiritual stages associated with righteousness (i.e. 2nd-99h spiritual stages).
The remaining transitional position of the groups of species beginning from the group of twenty etc. and the receptor positions of the group of species beginning from six etc. occur only in the subsidential and destructional ladder of spiritual stages associated with restraint. For example, the group of 20-species undergoes transition in two receptor positions consisting of a group of six and five species respectively.

Page #86

(72) : Chapters on Passions
35. पंचसु च ऊणवीसा अट्ठारस चदुसु होंति बोद्धव्वा । चोद्दस छसु पयडीसु य तेरसयं छक्क पणगम्हि ।।
36.
pańcasu ca ūṇavīsā atthārasa cadusu honti boddhavval
coddasa chasu payaḍīsu ya terasayam chakka paṇagamhi// पंचसु च एकोनविशंतेः अष्टादशकस्य च चतुर्षु भवन्ति ज्ञातव्याः । चतुर्दशस्य षट्सु प्रकृतीषु च त्रयोदशस्य च षट्क - पंचमके ।
पंच - चउक्के बारस एक्कारस पंचगे तिग चउक्के ।
दसगं चउक्क - पणगे णवगं च तिगम्मि बोद्धव्वा ।।
panca-caukke bārasa ekkārasa pancage tiga-caukke/
dasagam caukka-paṇage ṇavagam ca tigammi boddhavva// पंचके चतुष्के च द्वादशकस्य, एकादशस्य पंचके, त्रिके चतुष्के ।
दशकस्य चतुष्के पंचके, नवकस्य च त्रिके ज्ञातव्याः । ।

Page #87

Transition and Reception of Group of Species :
(73)
It should be known that:
(1) The transition position of the group of nineteen species undergoes transition in one receptor position of the group consisting of five species. (2) The transitional position of group of eighteen species undergoes transition in one receptor position of the group consisting of four species.
(3) The transitional position of group of fourteen species undergoes transition in one receptor position of the group consisting of six species. (4) The transitional position of group of thirteen species undergoes transition in two receptor positions of the groups consisting of six and five species.
It should be known that:
(1) The transitional position of group of twelve species undergoes transition in two receptor positions of groups consisting of five and four species.
(2) The transitional position of group of eleven species undergoes transition in three receptor positions of groups consisting of five, four and three species. (3) The transitional position of group of ten species undergoes transition in two receptor positions of groups consisting of five and four species. (4) The transitional position of group of nine species undergoes transition in the receptor positions of a group consisting of three species.

Page #88

(74) :
Chapters on Passions
37.
अट्ठ दुग तिग चदुक्के सत्त चउक्के तिगे च बोद्धव्वा । छक्कं दुगम्हि णियमा पंच तिगे एक्कग दुगे वा।।
attha-duga tiga cadukke satta caukke tige ca boddhavväl chakkaṁ dugamhi ņiyamām parca tige ekkaga duge vāll अष्टकस्य द्विके, त्रिके, चतुष्के, सप्तकस्य त्रिके चतुष्के च ज्ञातव्या। षट्कस्य द्विके पंचकस्य त्रिके एके द्विके वा।।
38.
चत्तारि तिग चदुक्के तिण्णि तिगे एक्कगे च बोद्धव्वा। दो दुसु एगाए वा एगा एगाए बोद्धव्वा।।
cattāri tiga cadukke tiņņi tige ekkage ca boddhavvā/
do dusu egāe vă egā egāe boddhavvāll
चतुष्कस्य, त्रिके चतुष्के, त्रिकस्य त्रिके एके च बोद्धव्या।
द्विकस्य दुके एके वा, एकस्य एके बोधव्या।।

For Private & Personal. Use Only

Page #89

Transition and Reception of Group of Species i
(75)
It should known that:
(1) The transitional position of group of eight species undergoes transition in three receptor positions of groups consisting of two, three and four species. (2) The transitional position of group of seven species undergoes transition in two receptor positions of groups consisting of four and three species.
(3) The transitional position of group of six species undergoes transition in the receptor position of a group consisting of two species as a rule. (4) The transitional position of group of five species undergoes transition in three receptor positions of groups consisting of three, two and one species.
It should known that: (1) The transitional position of group of four species undergoes transition in two receptor positions of groups consisting of three and four species.
(2) The transitional position of group of three species undergoes transition in two receptor positions of groups consisting of three and one species. (3) The transitional position of group of two species undergoes transition in two receptor positions of groups consisting of two and one species. (4) The transitional position of group of a unit consisting of one species only undergoes transition in a receptor position consisting of one species only.

Page #90

(76) :
Chapters on Passions
39.
अणुपुव्वमणणुपुव्वं झीणमझीणं च दंसणे मोहे।
उवसामगे च खवगे च संकमे मग्गणोवाया।।
aņupuvva-maņaņupuvvam jhiņamajhīņaṁ ca dansaņe mohel
uvasāmage ca khavage ca sankame magganovāyāll
अनुपूर्वे अननुपूर्वे क्षीण-मक्षीणे च दर्शने मोहे। उपशामके च क्षपके च संक्रमे मार्गणोपायाः ।।
40.
एक्केक्कम्हि य द्वाणे पडिग्गहे संकमे तदुभए च। भविया वा अभविया वा जीवा वा केसु ठाणेसु।।
ekkekkamhi ya tthāṇe padiggahe sarkame tadubhae cal
bhaviyā vā-abhavīyā vā Jivā vā kesu tthāņesu//
एकैकस्मिन् च स्थाने प्रतिग्रहे तदुभये च । भव्याः च अभव्याः वा जीवा केसु स्थानेषु ।।

Page #91

Transition and Reception of Group of Species F:
The following are the six methods (topics) to investigate the transition
positions of various groups of karmic species:
(1) Position of successive transitions
(2) Position of non-successive transitions
(3) Position of transition acquired due to the destruction of faithdeluding karma.
(77)
(4) Position of transition acquired without the destruction of faithdeluding karma.
(5) Position of transition due to subsidence of conduct deluding karma or acquired by subsider of conduct deluding karma.
(6) Position of transition due to destruction of conduct deluding karma or acquired by the destroyer of the CD karma. (This verse refers to the methods for studying the origin of various transition and receptor positions).
(1) How many positions the liberatable beings have in each of the reception, transition and mixed positions when considered with. respect to Jīvas in different investigation doors like destinity etc.?
(2) How many positions of the non-liberatable beings are there in each of the above categories and considerations?

(3) How many positions under the above categories are there for Jivas under different investigation doors like destinity etc.?

Page #92

(78)
41.
:
Chapters on Passions
कदि कम्हि होंति ठाणा पंचविहे भावविधि-विसेसम्हि ।
कम डिग्गहो वा समाणणा वाऽध केवचिरं । ।
kadi kamhi honti thāṇā pancavihe bhāvavidhi-visesamhi/
sankama-paḍiggaho va samāṇaṇā vā'dha kevaciram//
कति कस्मिन् भवंति स्थाना: पंचविधे भाव - विधि-विशेषे । संक्रम- प्रतिग्रहो वा समाणणा वाद्धा कियत्चिरं । ।
.

Page #93

Transition and Reception of Group of Species :
(79)
How many positions of reception and transition are there in each spiritual stage out of the fourteen spiritual stages associated with five specific volitions of fruitional type etc.?
What is the duration of completion of these positions of transition and reception?

Page #94

42.
43.
अध्याय 13
13. मार्गणास्थानेषु संक्रमस्थानानि
णिरयगइ - अमर-पंचिंदिएसु पंचेव संकमट्ठाणा । सव्वे मणुसगईए सेसेसु तिगं असण्णीसु ।।
nirayagai-amara-pancindiyesu panceva sankamaṭṭhāṇā/
savve manusagaiye sesesu tigam asaṇnisu// निरतगति — अमर-पंचेन्द्रियेषु पंचैव संक्रमस्थानाः । मनुष्यगतौ सर्वे, शेषेसु त्रिकं असंज्ञीषु ।।
चदुर दुगं तेवीसा मिच्छत्तमिस्सगे य सम्मत्ते ।
वावीस पणय छक्कं विरदे मिस्से अविरदे य ।। cadur-dugam tevīsā micchatta-missage ya sammatte/ bāvīsa paṇaya chakkam virade misse avirade yall चतुष्कं द्विकं त्रयोविंशतयः, मिथ्यात्वे मिश्रके च सम्यक्त्वे । द्वाविंशतिः पंचकं षट्कं विरते, मिश्र, अविरते च ।।

Page #95

13. Transition Positions in Investigation Doors (Mārgaṇās)
There are five transition-in-group positions consisting of groups of 27, 26, 25. 23 and 21 species in infernal, celestial and five-sensed subhuman beings.
(2)
There are all the group transition positions in the human beings.
The beings of remaining category i.e. 1-sensed, 2-sensed, 3-sensed, 4sensed (i.e. 3-deficient-sensed beings) and non-mind-endowed beings have only three group transition positions consisting of the group of 27, 26, 25 species.
(1)
(3)
(4)
(5)
Transition Positions in Disquisition Doors 1. (81)
(6)
CHAPTER 13
There are four group transition positions consisting of 27, 26, 25 and 23 species in the first spiritual stage of wrong faith.
There are two group transition positions consisting of the groups of 25 and 21 species in the third spiritual stage of rightcum-wrong faith.
There are twenty-three group transition positions in the spiritual stages associated with righteousness.
There are twenty-two group transition positions in the spiritual stages associated with abstinence or restraint (sixth and seventh spiritual stages).
There are five group transition positions consisting of the groups of 27, 26, 23, 22 and 21 species in the partially restrained stage. (Fifth stage)
There are six group transition positions consisting of the group of 27, 26, 25, 23, 22 and 21 species in the spiritual stage of nonrestrained right faith. (Fourth stage)

(This verse indirectly refers to group transition positions in the investigation doors of righteousness or restraint).

Page #96

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Chapters on Passions
44.
तेवीस सुक्कलेस्से छक्कं पुण तेउ-पम्मलेस्सासु। पणयं पुण काऊए णीलाए किण्हलेस्साए ।।
tevisa-sukkalesse chakkam puna teu-pamma-lessasul
panayam puna-kaue nilae kinha-lessaell त्रयोविंशतिः शुक्ललेश्यायां षट्कं पुनः तेजोपम-लेश्यासु। पचकं पुनः कापोते, नीले, कृष्ण लेश्यायां।।
45.
अवगयवेद-णqसय-इत्थी-पुरिसेसु चाणुपुब्बीए। अट्ठारसयं णवयं एक्कारसयं च तेरसया।।
avagayaveda-navunsaya-itthi-purisesu cāņupuvviel
atthārasayaṁ ņavayam ekkārasayar ca terasayā/l
अपगत-वेद, नपुंसक-स्त्री-पुरुषेसु च आनुपूर्व्याम्।
अष्टादशकं, नवकं, एकादशकं च त्रयोदशकं ।।
46.
कोहादी उवजोगे चदुसु कसाएसु चाणुपुवीए। सोलस य ऊणवीसा तेवीसा चेव तेवीसा।।
kohādi uvajoge cadusu kasāesu cāņupuvviel
solasa ya ūņavisā tevisā ceva tevīsāl/ क्रोधादौ उपयोगे चतुर्षु कषायेषु च आनुपूर्वीतः । षोडशकं च एकोनविंशतिः त्रयोविंशतिः चैव त्रयोविंशतिः।।

Page #97

Transition Positions in Disquisition Doors :
(83)
There are 23 group transition positions in the living beings with white aureole. There are six group transition positions consisting of the group of 27, 26, 25, 23, 22, 21 species in the living beings with yellow and red aureole. There are five group transition positions in the living beings with grey, blue and black aureoles consisting of 27, 26, 25, 23 and 21 species. (This verse refers to transition positions in the investigation door of aureole) (1) There are 18, 9, 11 and 13 group transition positions respectively in the living beings (1) devoid of libido, (2) with neuter libido, (3) with feminine libido and (4) with masculine libido.
(This verse refers to group transition positions in the investigation door of libido)
There are 16, 19, 23 and 23 group transition positions respectively in four passions (of anger, pride, deceit and greed).
(There is only one transition position in case of the state of devoid of passions).

Page #98

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Chapters on Passions
47.
णाणाम्हि य तेवीसा तिविहे एक्कम्हि एक्कवीसा य।
अपणाणम्हि य तिविहे पंचेव य संकमट्ठाणा।।
ņāņāmhi ya tevīsā tivihe ekkamhi ekkavīsā yal
aņņāņamhi ya tivihe panceva ya sankamatthāņāll
ज्ञानेषु च त्रयोविंशतिः त्रिविधेषु एकस्मिन् एकविंशतिः । अज्ञानेषु त्रिविधेषु पंचैव संक्रमस्थानाः ।।
48.
आहारय-भविएस य तेवीसं होंति संकमट्ठाणा।
अणाहारएसु पंच य एक्कं हाणं अभवियेसु ।।
āhāraya-bhaviesu ya tevisar honti sarkamatthāņā/
aņāhāraesu parca ya ekkam tthāņam abhaviesul/
आहारक-भव्येषु च त्रयोविंशतयः भवंति संक्रमस्थानाः । अनाहारकेषु पंच च एकं स्थानं अभव्येषु ।।

Page #99

Transition Positions in Disquisition Doors : (85)
(1)
There are twenty-three group transition positions in sensory, vocable and clairvoyance knowledges.
There are 21 transition positions (barring 26 and 25 positions) in mind-reading knowledge (telepathy). The remaining three a-knowledges (or ignorances) have five transition positions only consisting of the groups of 27, 26, 25, 23 and 21 species.
(1)
There are 23 group transition positions in intakers and liberatable beings.
(2)
There are five group transition positions in the non-intaker beings consisting of the group of 27, 26, 25, 23 and 21 species.
The non-liberatable beings have only one group transition position consisting of a group of 25 species.

Page #100

अध्याय 14
49.
14. शून्य स्थानानि __ छन्वीस सत्तावीसा तेवीसा पंचवीस बावीसा।
एदे सुण्णट्ठाणा अवगदवेदस्स जीवस्स ।।
chavvīsa sattāvīsā tevīsā pancavīsa bāvisā/
ede suņņattthāņā avagadavedassa Jīvassall षड्विंशतिः सप्तविंशतिः त्रयोविंशतिः पंचविंशतिः द्वाविंशतिः । एते शून्यस्थानाः अपगत-वेदस्य जीवस्य।।
50. उगुवीसट्ठारसयं चोद्दस एक्कारसादिया सेसा ।
एदे सुण्णट्ठाणा णqसए चोद्दसा होति।। uguvísatthārasayam coddasa ekkārasādiyā sesā/ ede suņnatthāņā ņavursae coddasā horti// एकोनविंशति-अष्टादशकं-चतुर्दशकं-एकादशादिकाः शेषाः । एते शून्यस्थानाः नपुंसके चतुर्दशाः भवन्ति ।।
51.
अट्ठारस चोद्दसयं ट्ठाणा सेसा य दसगमादीया। एदे सुण्णट्ठाणा बारस इत्थीसु बोद्धव्वा ।।
atthārasa coddasayam tthāņā sesa ya dasagamādiyā) ede suņņatthāņā bārasa itthisu boddhavväll अष्टादशक चतुर्दशकं, शेषा च दशकमादीकाः । एते शून्यस्थानाः द्वादश स्त्रीषु बोद्धव्याः ।।

Page #101

Zero Positions : (87)
CHAPTER 14
14. Zero-position
The living beings devoid of masculine, feminine and neuter libidos do not have the five transition positions of the category of 26, 27, 23, 25 and 22 species. They are called zero-positions. They have 18 group transition positions as per verse 45 above..
The living beings with neuter libido do not have the fourteen transition positions of the category of 19, 18, 14, 11, 10, 9, 8, 7, 6, 5, 4, 3, 2 and 1 group. (These positions are zero positions there).
(They have nine transition positions only: 20, 21, 22, 23, 25, 26, 27, 13 and 12).
The living beings with feminine libido do not have twelve transition positions of 18, 14, 10, 9, 8, 7, 6, 5, 4, 3, 2 and 1 category.
(These positions are zero positions there. They have only 11 transition positions of 19, 20, 21, 22, 23, 24, 25, 26, 13, 12 and 11 species.

Page #102

(88) :
Chapters on Passions
52.
चोड्सग णवगमादी हवंति उवसामगे च खवगे च।
एदे सुण्णट्ठाणा दस वि य पुरिसेसु बोद्धव्वा।।
coddasaga ņavagamădi havanti uvasāmage ca khavage cal
ede sunnatthanā dasa vi ya purisesu boddhavvāll चतुर्दशकं नवकमादिः भवन्ति उपशामके च क्षपके च।
एताः शून्यस्थानाः दशापि पुरुषेसु बोधव्याः ।।
53.
णव अट्ट सत्त छक्कं पणम् दुगं एक्कयं च बोद्धव्वा। एदे सुण्णट्ठाणा पढमकसायोवजुत्तेसु ।।
ekkayam ca
nava asha satta chakkaṁ panaga dugam boddhavvā/
ede suņnatthāņā padhamakasāyovajuttesu// नवकं, अष्टकं, सप्तकं, षट्कं, पंचकं, द्विकं, एकं च बोधव्याः । एताः शून्यस्थानाः प्रथम कषायो-पयुक्तेषु ।।
54.
सत्त य छक्कं पणगं च एक्कयं चेव आणुपुबीए। एदे सुण्णट्ठाणा विदियकसाओवजुत्तेसु।।
satta ya chakkam paņagaṁ ca ekkayaṁ ceva āņupuvviel
ede suņnatthāņā vidiyakasāovajuttesu//
सप्तकं च षट्कं, पंचकं च एककं चैव आनुपूर्वीतः । एताः शून्यस्थानाः द्वितीय-कषायो-पयुक्तेषु ।।

Page #103

Zero Positions :
(89)
The living beings with masculine libido and undertaking subsidence and destruction of karmas do not have ten group transition positions consisting of the groups of 14, 9, 8, 7, 6, 5, 4, 3, 2 and 1 species. (These positions are zero positions there). They have only 13 transition positions consisting of 13, 12, 11, 10, 15, 16, 17, 18, 19, 20, 21, 22 and 23 species.
The living beings engaged in the first passion of anger do not have the seven group transition positions consisting of the groups of 9, 8, 7, 6, 5, 2 and 1 species.
(These positions are zero positions there. They have 16 transition positions consisting of 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 4 and 3 species).
The living beings engaged in the second passion of pride do not have four successive transition position consisting of the groups of 7, 6, 5 and 1 spccies. These positions are known as zero position there. (They have 19 transition positions as per verse 46. The two other passions do not have any zero transitions).

Page #104

(90) :
55. दिट्ठे सुणासुणे वेद- कसाएसु चेव द्वाणेसु । मग्गणगवेसणाए दु संकमो आणुपुव्वीए । ।
56.
Chapters on Passions
57.
ditthe sunnasunņe veda-kasāesu ceve tṭhāṇesu/ maggaṇagavesaṇāe du sankamo āņupuvvie// दृष्टे शून्याशून्ये वेद- कषायेसु चैव स्थानेषु । मार्गण - गवेषणाय तु संक्रमो आनुपूर्वीतः ।।
कम्मंसियट्ठाणेसु य बंधट्ठाणेसु संकमट्ठाणे | एक्क्केण समाय बंधेण य संकमट्ठाणे । ।
kammamsiyaṭṭhāṇesu ya bandhaṭṭhāṇesu sankamaṭṭhāṇe/
ekkakkeņa samāṇaya bandheṇa ya sankamaṭṭhāṇe// कर्माशिकस्थानेषु च बंध-स्थानेषु संक्रमस्थाने ।
एकैकेन समानीत - बंधेन च संक्रमस्थाने । ।
सादि य जहण्णसंकम कदिखुत्तो होइ ताव एक्केक्के ।
अविरहिदसांतरं केवचिरं कदिभागपरिमाणं । ।
sādi ya jahaṇṇa-sankama kadikhutto hoi täva ekkekke/ avirahida santaram kevaciram kadibhāga-parimāṇaṁ// सादिश्च जघन्यःसंक्रम कति कृत्वा भवति तावत् एकैकस्मिन् । अविरहित -सांतरं कियच्चिरं कति -भाग- परिमाणं । ।

Page #105

Zero Positions : (91)
Thus, after knowing the zero and non-zero transition positions in the investigation doors of libido and passions, one should learn these positions in other investigation doors of destinity etc. with irregular succession.
While considering the transition positions in bonding states and existence states of deluding karma, one should consider the transition positions in succession associated with each of the bonding and existence state in the form of single and double combinations.
(The deluding karma is connected with 15 species (28, 27, 26, 24, 23, 22, 21, 13, 12, 11, 5, 4, 3, 2 and 1) and the bonding positions are 10 only (22, 21, 17, 13, 9, 5, 4, 3, 2 and 1).
In the chapter on group transition positions of karmic species, there are fourteen disquisition doors of
(1) beginningful transition (2) minimum transition, (3) relative numeration, (4) duration with respect to one Jīva (5) interval with respect to one Jīva
(6) proportional distribution (7) permutation and combination with respect to many Jiva The word 'ca' in the verse 57 indicates inclusion of seven other disquisition doors through various terms.

Page #106

(92) :
Chapters on Passions
58.
एवं दवे खेते काले भावे य सण्णिवादे य। संकमणयं णयविदू णेया सुददेसिदमुदारं।।
evam davve khette kāle bhāve ya saņņivāde ya/
sankamaņayam ņayavidū ņeyā sudadesidamudāraṁ//
एवं द्रव्ये, क्षेत्र, काले, भावे च संनिपाते च। संक्रमणकं नयविदः ज्ञेयं श्रुतन्देशितमुदारं।।

Page #107

Zero Positions : (93)
Similarly, the proficients in standpoints should learn the genuine and serious meanings of the verses related with the transitions of species as per the basic scriptures with respect to :
(1) substantivity
(2) spatiality (3) time
(4) mode (5) proximity or conjunction with respect to many Jivas.
(The word 'ca' in verse 58 means inclusion of three other modes of transition like: (1) serpent-like (Bhujgāra) (2) Step-positing (Padaniksepa) and (3) increase-based transition.

Page #108

59.
60.
अध्याय 15
15. अर्थाधिकार 6 : वेदक अधिकार
कदि आवलियं पवेसेइ कदि च पविस्संति कस्स आवलियं । खेत्त - भव-काल-पोग्गल - द्विदिविवागोदयखयो दु ||
kadi āvaliyaṁ pavesei kadi ca pavissaati kassa āvaliyaṁ/
khetta-bhava-kāla-poggala-tthidivivāgodayakkhayo du//
कति आवलिकं प्रवेशति, कति च प्रविश्यंति कस्य आवलिकं ।
क्षेत्र-भ
- भव-काल- पुद्गल-स्थिति- विपाकोदयक्षयो तु । ।
को कदमाए द्विदीए पवेसगो को व के य अणुभागे ।
सांतर णिरंतरं वा कदि वा समया दु बोद्धव्वा । ।
ko kadamãe ṭṭhidie pavesago ko va ke ya aṇubhāge/
santara-ṇirantaraṁ vā kadi vā samayā du boddhavva//
को कस्मिन् स्थितौ प्रवेशकः को व के च अनुभागे ।
सांतर - निरंतरं वा कति वा समयाः तु बोद्धव्याः । ।

Page #109

CHAPTER 15
15. Chapter 6: Experiencer (Vedaka)
How many karmic species the Jīva leads to enter into the fruitional Avali after Acalāvalī (induction period) due to specific effort. (i.e. by pre-maturation or other effort) ?
Experiencer : (95)
How many karmic species the Jiva leads to enter into the fruitional Avali involving non-fruitional destruction of duration without prematuration?
The pre-maturation (Udīraṇā) is defined as the fruition of karmic duration with respect to mattergic substantivity, location, time and this-birth-state.
The fruition is defined as the normal fruitional destruction of the duration of karmas with respect to the above four factors.
What category of Jīva leads to enter the karmas into specific kind of pre-maturation of duration?
What category of Jiva leads to enter the karmas into what (or specific) kind of pre-maturation of karmic intensity and mass points?
What is the time of specified fruition and pre-maturation in Samayas? One should know what is the time of interval and non-interval in Samayas of the process of fruition and pre-maturation?

(As per commentary, these states should be learnt with respect to one Jiva and many Jīvas).

Page #110

(96)
61.
62.
: Chapters on Passions
बहुगदरं बहुगदरं से काले को णु थोवदरगं वा ।
अणुसमयमुदीरेंतो कदि वा समये (ये) उदीरेदि । ।
bahugadaram bahugadaram se kale ko nu thovadaragam vā/
aṇusamayamudīrento kadi vā samayam (ye) udïredi// बहुक - तरं बहुक - तरं तस्मिन् काले को नु स्तोकतरं वा । अनुसमये उदीरणकः, कति वा समये उदीरयति । ।
जो जं संकामेदि य जं बंधदि जं च जो उदीरेदि । तं ण होइ अहियं द्विदि - अणुभागे पदेसग्गे ।।
jo jam sankämedi ya jam bandhadi jam ca jo udīredi/
tam keņa hoi ahiyam ṭṭhidi-aṇubhāge padesagge//
यो यत् संक्रामति, च यत् बंधति, यो यत् च उदीरयति । तत् केन भवति अधिकं स्थिति - अनुभागे - प्रदेशाग्रे ।।

Page #111

What category of Jiva undertakes more and more or maximum prematuration of karmas at a time immediately after the intended time?
Experiencer : (97)
What category of Jiva undertakes lesser and lesser pre-maturation of karmas at a time immediately after the intended time?
Further, if a Jiva continues the process of pre-maturation per unit time, what is the maximum time it can continue this process?
What is the relative numericality (more or less) in transition, bonding (all the four kinds-mass point, configuration, duration and intensity) and pre-maturation of karmas when the Jiva undergoes these processes with reference to duration, intensity and mass point bonds?
(Here the processes of fruition and existence of karmas are also involved. Though the configuration bond is not included in the verse, but it is implied as without karmic configuration, other bonds cannot occur).

Page #112

63.
64.
अध्याय 16
16. अर्थाधिकार 7 : उपयोग - अधिकार
केवचरं उवजोगो कम्मि कसायम्मि को व केणहियो ।
को वा कम्मि कसाए अभिक्खमुवजोगमुवजुत्तो ।।
kevaciram uvajogo kammi kasāyammi ko va keṇahiyo/ ko vā kammi kasāe abhikkhamuvajogamuvajutto// कियत्चिरं उपयोगः कस्मिन् कषाये, को व केन अधिकः । को वा कस्मिन् कषाये अभीक्ष्णमुपयोगोपयुक्तः ।
एक्कम्हि भवग्गहणे एक्ककसायम्हि कदि च उवजोगा । एक्कम्हि या उवजोगे एक्ककसाए कदि भवा च ।।
ekkamhi bhavaggahaṇe ekka-kasāyamhi kadi ca uvajogā
ekkamhi ya uvajoge ekka-kasãe kadi bhavā call
एकस्मिन् भवग्रहणे, एककषाये कति च उपयोगाः ।
एकस्मिन् च उपयोगे, एककषाये कति भवाश्च ।।

Page #113

Applied Consciousness ;
(99)
CHAPTER 16
16. Chapter 7: Applied or Engaged Consciousness (Upayoga) (1) What is the time by which a living being is consciously engaged
in a specific passion?
Which of this engagement period of passion is relatively more than that of the other one?
(3)
In which passion a living being is engaged continuously in a similar applied consciousness.
(This is the first verse out of seven verses related with the disquisition door of applied consciousness. It raises three enquiries, which are responded to in the verses, which follow).
(1)
Similarly, how many conscious engagements are there in a specific passion related with a birth state?
(2)
How many birth states are there in a conscious engagement related with a specific passion?

Page #114

(100) :
Chapters on Passions
65. उवजोगवग्गणाओ कम्मि कसायम्मि केत्तिया होंति ?
कदरिस्से च गदीए केवडिया वग्गणा होति।।
uvajoga-vaggaņāo kammi kasāyammi kettiyā honti ?
kadarisse ca gadīe kevadiā vaggaņā hontill
उपयोगवर्गणाः कस्मिन् कषाये कियंतः भवंति ? कस्मिन् च गतौ किंयतः वर्गणाः भवंति।।
66.
एक्कम्हि य अणुभागे एक्ककसायम्मि एक्ककालेण।
उवजुत्ता का च गदी विसरिसमुवजुज्जदे का च।।
ekkamhi ya aṇubhāge ekka-kasāyammi ekkakāleņa/
uvajuttā kā ca gadī visarisamuvajujjade kā call एकस्मिन् च अनुभागे, एक–कषाये एक-कालेन।
उपयुक्ता का च गतिः विसदृशा उपयुक्ता का च।।
67.
केवडिया उवजुत्ता सरिसीसु च वग्गणा–कसाएसु। केवडिया च कसाए के के च विसिस्सदे केण ।।
kevadiā uvajuttā sarisīsu ca vaggaņā-kasāesu/
kevadiā ca kasāe ke ke ca visissade kenal/ कियंतः उपयुक्ताः सदृशीषु च वर्गणा-कषायेसु ।
कियंतश्च कषाये, के के च विशिष्यंते केन।।

Page #115

Applied Consciousness : (101)
(1)
How many variforms of applied consciousness are there in a specific passion? How many variforms of the same are there in a specific destinity?
(1)
Which destinity is consciously engaged in a similar way in a specific intensity and specific passion in a specific time? Which destinity is consciously engaged in a dissimilar way under the above conditions?
(2)
(1)
How many living beings are engaged in variforms related with applied consciousness of similar passion ? How many living beings are engaged in a single passion out of all the four passions ?
What kinds of Jivas consciously engaged in specific passions are relatively more or less (or specific) with respect to multiplier or divisor in comparison to the set of Jivas engaged in any of the specific passions ?

Page #116

(102) : Chapters on Passions
68.
69.
जे जे जम्हि कसा उवजुत्ता किण्णु भूदपुव्वा ते ।
होहिंति च उवजुत्ता एवं सव्वत्थ बोद्धव्वा ।।
je je jamhi kasãe uvajuttā kiņņu bhūdapuvvā te/ hohinti ca uvajuttā, evam savvattha boddhavvall ये ये यस्मिन् कषाये उपयुक्ताः किम् नु भूतपूर्वाः ते । भविष्यति ते उपयुक्ता एवं सर्वत्र बोद्धव्याः । ।
उवजोगवग्गणाहि च अविरहिदं काहि विरहिदं चावि । पढम - समयोवजुत्तेहिं चरिमसमए च बोद्धव्वा ।।
uavajoga-vaggaṇāhi ya avirahidam kāhi virahidam cavi/
padhama-samayovajjuttehim carimasamae ca boddhavvā//
उपयोगवर्गणाभिश्च अविरहितं कियत् विरहितं चापि । प्रथम - समयोपयुक्तैः चरिमसमये च बोद्धव्याः । ।

Page #117

Applied Consciousness
: (103)
(1)
Were the living beings consciously engaged in the same passion in the past in which they are found to be engaged in the present?
Will they be consciously engaged in the same passion in future?
Similar enquiries should also be made with respect to other investigation doors.
Which positions are found to be devoid or non-devoid of Jivas with specific quantity of variforms of applied consciousness?
Further, this should also be learnt for the Jīvas consciously engaged from the first Samaya to the last Samaya (The terms least and most should be applied here to narrate the relative proportion).

Page #118

70.
71.
अध्याय 17
17. अर्थाधिकार 8 : चतुस्थान ( कषाय) अधिकार
कोहो चउव्विहो वुत्तो माणो वि चउव्विहो भवे ।
माया चउव्विहा वृत्ता लोहो वि य चउव्विहो । ।
koho cauvviho vutto māņo vi cauvviho bhave/
māyā cauvvihā vutta loho vi ya cauvviho//
क्रोधः चतुर्विधः उक्तः, मानोऽपि चतुर्विधो भवति । माया चतुर्विधा उक्ता, लोभश्चापि चतुर्विधः । ।
ग- पुढवि - बालुगोदयराईसरिसो चउव्विहो कोहो । सेलघण - अट्ठि - दारुअ-लदासमाणो हवदि माणो ।।
naga-pudhavi-bālugodayarar sariso cauvviho koho/
selaghana-atthi-dārua-ladā samāno havadi māno // नग - पृथ्वी - बालुका- उदकराशि - सदृशः चतुर्विधः क्रोधः । शैलघन - अस्थि- दारुक - लता समानः भवति मानः ।।

Page #119

Four-foldness of Passions
: (105)
CHAPTER 17
17. Chapter 8: Four-foldness of Passions (Catusthāna)
The anger has been stated to be of four kinds. The pride, deceit and greed are also stated to be of four kinds each.
The anger has four general varieties:
(1) Like line on mountain rock: Highest intensity, Longest life (2) Like line on the earth : High intensity, Long life (3) Like line on the sand : Medium intensity, Small life (4) Like line on the water : Low intensity, Smaller life
The pride has also four varieties : (1) Rock-pillar-like
(2) Bone-like (3) Wood-like
(4) Creeper-like [Their intensity and life are as per the anger]

Page #120

(106) : Chapters on Passions
72. वसीजण्हुगसरिसी मेंढविसाणसरिसी य गोमुत्ती । अवलेहणीसमाणा माया वि चउव्विहा भणिदा । ।
73.
74.
vansījaṇhuga-sarisi mendhavisāṇa-sarisi ya gomutti/
avahelaṇī-samāṇā māyā vi cauvvihā bhaṇidā// वंशी - जानुक - सदृशी, मेंढ़विषाण- सदृशी च गोमूत्री । अवलेखनी - समाना मायाऽपि चतुर्विधा भणिता । ।
किमिरागरत्तसमगो अक्खमलसमो य पंसुलेवसमो । हालिद्दवत्थसमगो लोभो वि चउव्विहो भणिदो ।।
kimirāgarattasamago akkhamala-samo ya pansuleva-samo/
hāliddavatthä-samago lobho vi cauvviho bhaṇido//
कृमि - रागरक्त - समकः अक्ष- मल- समश्च पांशुलेपसमः । हारिद्र-रक्त-वस्त्र-समकः लोभोऽपि चतुर्विधः भणितः । ।
एदेसिंद्वाणाणं चदुसु कसाएसु सोलसण्हं पि । कंकण होइ अहियं द्विदि - अणुभागे पदेसग्गे ।।
edesim tṭhāṇāṇaṁ cadusu kasāesu solasaṇham pi/
kam kena hoi ahiyam tthidi-aṇubhāge padesagge//
एतेषां स्थानानां चतुर्षु कषायेसु षोडशानामपि ।
किं केन भवति अधिकं स्थिति - अनुभागे प्रदेशाने ।।

Page #121

Four-foldness of Passions : (107)
The deceit has also four varieties :
(1) Bamboo-root-like (2) Ram-horn like
(3) Kine-urination-like
(4) Teeth-cleaner-fibrous-twig (or brush) like
The greed has also four varieties : (1) Fast crimson red colour like (that of Palāśa flower of specific insect)
(2) Wheel or axle lubricant like (3) Sand plaster like
(4) Tamarind -coloured fabric like
Which variety of passion among the sixteen varieties of all these passions (as mentioned in verses 71-73 above) is relatively more or less with respect to (1) duration (2) intensity and (3) mass point
bonds?

Page #122

(108) :
Chapters on Passions
- 75.
माणे लदासमाणे उक्कस्सा वग्गणा जहण्णादो।
हीणा च पदेसग्गे गुणेण णियमा अणंतेण ।।
māņe ladāsamāņe, ukkassā vaggaņā jahaņņādo/
hiņā ca padesagge guņeņa ņiyamā aṇantenal/
माने लता-समाने उत्कृष्टा वर्गणा जघन्यतः। हीना च प्रदेशाग्रे गुणेन नियमात् अनंतेन ।।
76.
णियमा लदासमादो दारुसमाणो अणंतगुणहीणो।
सेसा कमेण हीणा गुणेण णियमा अणंतेण।।
niyamā ladāsamādo dārusamāņo aṇantaguņahiņo/
sesā kamena hīņā guņeņa ņiyamā ananteņa)
नियमात् लतासमानेन मानेन दारूसमानः मानः अनंतगुणहीनः । शेषाः क्रमेण हीनाः गुणेन नियमात् अनंतेन।।
77.
णियमा लदासमादो अणुभागग्गेण वग्गणग्गेण । सेसा कमेण अहिया गुणेण णियमा अणंतेण।।
niyamā ladásamādo anubhāgaggeņa vaggaņaggena/
sesā kameņa ahiyā guņeņa niyamā aṇanteņall नियमात् लता-समानेन अनुभागाग्रेण वर्गणाग्रेण। शेषाः क्रमेण अधिकाः गुणेन नियमात् अनंतेन।।

Page #123

Four-foldness of Passions
: (109)
With respect to mass points, the maximal variform (or the last variform of the last super-variform) of creeper-like pride has a value of infinite times lesser than its minimal variform (or the first variform of the first supervariform). However, with respect to intensity, its maximal variform is, as a rule, infinite times more than the minimal variform.
[The term 'variform' means group of mass points or intensity of intensity).
With respect to mass points, as a rule, the wood-like pride is infinite times lesser than the creeper-like pride. Similarly, the other varieties of pride like the rock-pillar or bone-like) should be described as below:
(a)
with respect to mass points, the bone-like pride is infinite times lesser than the wood-like pride. with respect to mass points, the rock-like pride is infinite times lesser than the bone-like pride.
(b)
With respect to the group of intensity and the variforms, the values of the remaining three varieties of pride are respectively infinite times more, as a rule, than their preceding varieties. (This means that the variforms and intensity of wood-like pride has a value of infinite times the creeper-like pride and the same for bonelike pride and mountain-rock-like pride have a value infinite times the wood-like and bone-like pride respectively).

Page #124

(110) :
Chapters on Passions
78.
संधीदो संधी पुण अहिया णियमा च होइ अणुभागे।
हीणा च पदेसग्गे दो वि य णियमा विसेसेण ।।
sardhido sandhi puņa ahiyā ņiyamā ca hoi aņubhāge/
hīņā ca padesagge do vi ya niyamā viseseñall संधितः संधिः पुनः अधिका नियमात् च भवति अनुभागे। हीना च प्रदेशाग्रे द्वौ अपि नियमात् विशेषेण।।
79.
सव्वावरणीयं पुण उक्कस्सं होइ दारुअसमाणे । हेट्ठा देसावरणं सव्वावरणं च उवरिल्लं ।।
savvāvaraṇīyam puņa ukkassar hoi dāruasamāņe/
hetthā desăvaraṇam savvāvaranaṁ ca uvarillaṁ//
सर्वावरणीयं पुनः उत्कृष्टं भवति दारुक-समाने। अधस्तनं देशावरणं सर्वावरणं च उपरितनं ।।
80.
एसो कमो य माणे मायाए णियमसा दु लोभे वि। सव्वं च कोहकम्मं चदुसु हाणेसु बोद्धव्वं ।
eso kamo ya māņe māyāe niyamasā du lobhe vi/
savvam ca kohakammar cadusu tthānesu boddhavvaṁ//
एषः क्रमश्च माने, मायायां नियमात् तु लोभेऽपि। सर्व च क्रोध-कर्म चतुर्षु स्थानेषु बोद्धव्यं ।।

Page #125

Four-foldness of Passions
: (111)
With respect to intensity, the next junction point from the last intended one is successively, as a rule, specifically more than the infiniteth part. However, with respect to mass points, it is, as a rule, specifically less by an infiniteth part. This should be taken as applicable to both the junction points.
(The term 'sandhi (junction) means the last of the variform of one species or the first variform of next immediate species of pride).
All the remaining many infinite parts except the first one part of the intensity of wood-like pride and its maximal intensity is all destroying.
The intensity of creeper-like pride and the first lower infiniteth part of intensity of wood-like pride are partially destroying. All other intensities beyond the wood-like one are all-destroying
With respect to the intensity and mass point, the same order should be completely known, as a rule, in case of all the four varieties of pride, deceit, greed and anger as stated in the case of the passion of pride.

Page #126

(112) :
Chapters on Passions
81.
एदेसि हाणाणं कदमं ठाणं गदीए कदमिस्से। बद्धं च बज्झमाणं उवसंतं वा उदिण्णं वा।।
edesīm tthāņāņaṁ kadamas tthāņaṁ gadie kadamisse/
baddhaṁ ca bajjhamāņaṁ uvasantaṁ vā udiņņam väl
एतेषां स्थानानां कतमं स्थानं गतौ कस्यां। बद्ध च बध्यमानं, उपशांतं वा उदीर्ण वा।।
82.
सण्णीसु असण्णीसु य पज्जत्ते वा तहा अपज्जत्ते। सम्मत्ते मिच्छत्ते य मिस्सगे चेव (य) बोद्धव्वा ।।
saņņīsu asaņnisu ya pajjatte vä tahā apajjattel
sammatte micchatte ya missage ceve (ya) bodhavvă//
संज्ञीषु असंज्ञीषु च पर्याप्ते तथा च अपर्याप्ते।
सम्यक्त्वे मिथ्यात्वे च मिश्रके चैव बोद्धव्याः।।
83.
विरदीय अविरदीए विरदाविरदे तहा अणागारे। सागारे जोगम्हि य लेस्साए चेव बोद्धव्वा ।।
viradiya aviradie viradāvirade tahā aṇāgārel
sāgāre jogamhi ya lessāe ceva boddhavväll
विरते, अविरते, विरताविरते तथा अनाकारे।
साकारे योगे च लेश्यायां चैव बोद्धव्या।।

Page #127

Four-foldness of Passions : (113)
Which of the variety out of the above sixteen positions of passions is found in the form of (1) bonded (2) under-bonding and existent later (3) subsided or (4) pre-maturated state in a specific destinity?
All the above-stated sixteen varieties of passion under the above four states of bonded etc. (as inverse 81) should, as far as possible, be taken as found in the instinctive (endowed with mind), noninstinctive, completioned and non-completioned beings and also in the states of righteousness, wrongness and right-cum-wrongness.
(This verse refers to the investigation doors of (1) instinctivity (2) embodiment (3) senses and (4) righteousness.
All the above-stated sixteen varieties of passion should be taken as found in the states of (1) abstinence (2) non-abstinence (3) partial abstinence (4) indeterminate consciousness (5) determinate consciousness (6) activity (yoga) and (7) aureoles (leśyā).
(The first three states refer to the investigation door of restraint. The other four states refer to the investigation doors of conation, knowledge, activity and aureoles. The word 'ceva' in the verse is meant for inclusion of other investigation doors not stated in the verse).

Page #128

(114) :
84.
Chapters on Passions
कं ठाणं वेदंतो कस्स वा द्वाणस्स बंधगो होइ ।
कं ठाणमवेदंतो अबंधगो कस्स द्वाणस्स ।
kam thāṇam vedanto kassa vā ṭṭhāṇassa bandhago hoi/
kam thāṇamavedanto abandhago kassa ṭṭhāṇassa//
किम् स्थानं वेदयंतः कस्य च स्थानस्य बंधको भवति ।
किम् स्थानं अवेदयन्तो अबन्धको कस्य स्थानस्य ।।
85. अणी खलु बंधइ लदासमाणं च दारुयसमगं च । सणी चदुसु विभज्जो एवं सव्वत्थ कायव्वं । ।
asaņṇī khalu bandhai ladāsamāṇam ca dāruyasamagam ca/
saņņi cadusu vibhajjo evam savvattha kāyavvam//
असंज्ञी खलु बंधति लता - समानं दारुकसमकं च । संज्ञी चतुर्षु विभज्यः एवं सर्वत्र कर्तव्यम् ।।

Page #129

Four-foldness of Passions : (115)
What category of living being is the bonder of a specific variety of passion while experiencing a specific variety of passion?
Similarly, what category of the living being is non-bonder of a specific variety of passion while non-experiencing a specific variety of passion?
(1)
The non-instinctive being (not endowed with mind), as a rule, binds the two positions of the intensity of creeper-like and wood-like prides.
(2)
The living being endowed with mind may bind all the four categories of pride. This binding is optional.
Similarly, one should know the bonding and non-bonding positions in all the investigation doors with reference to subsidence, fruition and existence of karmas.
The non-instinctive beings do not have the intense distressful volitions instrumental in the bonding of higher categories of pride.

Page #130

अध्याय 18
18. अर्थाधिकार १ : व्यंजन (एकार्थक) अधिकार कोहो य कोव रोसो य अक्खम संजलण कलह क्वी य।
86.
झंझा दोस विवादो दस कोहेयट्ठिया होति।।
koho ya kova-roso ya akkhama-sanjalana-kalaha-vaddhi yal
jhanjhā dosa-vivādo dasa koheyatthiyā honti//
क्रोधश्च कोप-रोषौ, च अक्षमा, संज्वलन-कलह-वृद्धयश्च । झंझा-द्वेष-विवादाः दश क्रोधस्य एकार्थिकाः भवंति।।
87.
माण मद दप्प थंभो उक्कास पगास तध समुक्कस्सो।
अत्तुक्करिसो परिभव उस्सिद दसलक्खणो माणो।
māņa mada dappa thāṁbho ukkāsa-pagāsa-tadha samukkasso/
attukkariso paribhava ussida dasalakkhaṇo māņoll
मान, मद, दर्प, स्तंभाः उत्कर्षः-प्रकर्षाः तथा समुत्कर्षः । आत्मोत्कर्षः, परिभवः, उत्सिक्तः दशलक्षणो मानः ।।

Page #131

Synonyms : (117)
CHAPTER 18
18. Chapter 9: Synonyms (Vyañjana)
There are ten synonyms of the passion of anger :
(1) Anger (Krodha)
(2) Wrath (Kopa)
(3) Non-endurance (Akşamā)
(4) Rage (Rosa) (6) Quarrel (Kalaha)
(5) Smoulder (Sañjvalana)
(7) Waxing (Vrddhi)
(8) Intense distressing volition (Jhañjhā)
(9) Aversion (Dvesa)
(10) Contrary statements, contest or strife (Vivāda)
(These synonyms indicate that the passion of anger is like fire, it burns self as well as others. It is the root of enmity, defame, and sin etc. which increase under anger. The first three synonyms are etymological. The others are its internal and external effects).
There are ten synonyms of the passion of pride :
(1) Pride (Māna)
(2) Puff (Mada)
(3) Pulling upwards (Utkarşa)
(4) Haughty (Utsikta)
(5) Self-proud (Atmotkarsa)
(6) Superiority (Prakarsa)
(7) Exaltation (Samutkarşa)
(8) Insult (Paribhava)
(9) Stupefaction (Stambha)
(10) Arrogance (Darpa) (The passion of pride leads to behave like an intoxicated person).

Page #132

(118) :
Chapters on Passions
88.
माया य सादिजोगो णियदी वि य वंचणा अणुज्जुगदा।
गहणं मणुण्णमग्गण-कक्क-कुहक-गूहणच्छण्णो।।
māyā ya sădijogo niyadi vi ya vancaņā aṇujjugadā
gahanam manunmamaggana-kakka-kuhaka-guhanacchanno//
माया च सातियोगः निकृतिः अपि च वंचना अनृजुता।
ग्रहणं मनोज्ञमार्गण-कल्क-कुहक-गूहनच्छन्नाः ।।
89.
कामो राग णिदाणो छंदो य सुदो य पेज्जदोसो य। णेहाणुराग आसा इच्छा मुच्छा य गिद्धी य।।
kāmo rāga-șidāņo chando ya sudo ya pejjadoso yal
ņehāņurăga-āsā icchā mucchā ya giddhi yall
कामः राग-निदानौ, छंदः च सुतः प्रेय-द्वेषौ च।
स्नेहानुरागौ आशा इच्छा च मूर्छा गृद्धिश्च ।।
90.
सासद-पत्थण-लालस-अविरदि तण्हा य विज्जजिब्मा य।
लोभस्स य णामधेज्जा वीसं एगट्ठिया भणिदा।।
Sasada-patthana-lalasa aviradi tanha ya vijja-jibbha yal
lobhassa ya ņāma-dhejjā visam egatthiā bhaạidā// शाश्वत-प्रार्थना-लालसा-अविरतिः तृष्णा च विद्या जिह्वा च । लोभस्य च नामधेयाः बीसं एकार्थकाः भणिताः ।।

Page #133

There are eleven synonyms of the passion of deceit :
(1) Deceit (Māyā)
(3) Cheating (Nikṛti)
(5) Wickedness (Aṇrjuta)
(6) Denial of knowledge (Apalapa, grahaṇa)
(7) Soliciting others opinion (Manojña-mārgaṇa)
(8) Hypocrisy (Dambha, Kalka)
(9) Rogue (Kuhaka, False, hocus-pocus)
(10) Hiding (Gūhana)
Synonyms : (119)
(2) Crooked behaviour (Satiyoga) (4) Tricking or fraud (Vañcanā)

(11) Treachery (Channa)
There are twenty synonyms of the passion of greed:
(1) Desire (Kāma)
(3) Desire for future (Nidāna)
(4) Mental concentration of recurrent pleasure (Chanda)
(5) Sprinkling with foul intentions (Suta) or My-ness (Svatā)
(6) Dear (Preya)
(7) Defect due to dearness, aversion (Doṣa)
(2) Attachment (Rāga)
(8) Mental contemplation on the desirable (Sneha)
(9) Affection (Anurāga)
(10) Hope or soul-defiler (Āśā)
(11) Wish or desire for internal and external possessions (Iccha) (12) Delusion, Infatuation, Attachment (Mūrcha)
(13) Lust (Gṛddhi)
(14) Perpetual or Hopefulness (Śāśvata)
(15) Solicitation (Prarthana)
(16) Ardent desire (Lālasā)
(17) Non-abstinence (Avirati) (18) Thirst for desires, Lust (Tṛṣṇā) (19) Experience or a kind of learning (Vidya)
(20) Tongue-like (Jihvā)

Page #134

अध्याय 19
19. अर्थाधिकार 10 : सम्यक्त्व अधिकार (दर्शनमोहनीय उपशामना अधिकार)
91.
दसणमोह-उवसामगस्स परिणामो केरिसो भवे।
जोगे कसायउवजोगे लेस्सा वेदो य को भवे।।
darsanamoha-uvasāmagassa pariņāmo keriso bhavel
joge kasāya-uvajoge lessā vedo ya ko bhavell दर्शनमोह-उपशामकस्य परिणामो कीदृशो भवति। योगे कषायोपयोगी लेश्या वेदश्च कः भवति।।
काणि वा पुलबद्धाणि के वा अंसे णिबंधदि।
कदि आवलियं पविसंति कदिण्हं वा पवेसगो।।
kāņi vā puvvabaddhāņi ke vā arse nibardhadi/
kadi āvaliyaṁ pavisanti kadiņham vā pavesagoll
कानि व पूर्वबद्धानि, कानि व अशे निबंधति।
कति आवलिकं प्रविशन्ति, कतिनां च प्रवेशकः ।।

Page #135

Righteousness of FD Karma : (121)
CHAPTER 19
19. Chapter 10: Righteousness (Subsidence of Faith-deluding Karma)
(1)
What is the nature of volitions, the subsider of faith deluding
karma has?
What is the aureole and libido of the Jiva engaged in subsiding the faith-deluding karma when he is under the specific condition of activity (yoga), passion and functional consciousness?
(1)
What are the earlier-bonded karmas (in the form of four kinds of bonds) of the subsider of the faith-deluding karma?
What are the species of karmas which he binds / earns at. present with reference to four-fold bonds?
How many karmic sub-species enter into fruitional Avali in the form of fruition and non-fruition?
What are the karmic sub-species, which the Jiva gets prematurated and entered (bonded) into the fruitional Avali?

Page #136

(122) : Chapters on Passions
93.
94.
95.
के अंसे झीयदे पुव्वं बंधेण उदएण वा ।
अंतरं वा कहिं किच्चा के के उवसामगो कहिं । ।
ke anse jhiyade puvvam, bandheṇa udaeņa vā/
antaraṁ vā kahiṁ kiccā ke ke uvasāmago kahim//
कियत् अंशो क्षीयते पूर्व-बंधेन उदयेन वा ।
अंतरं वा कुतः कृत्वा, कियत् कियत् उपशामको कुत्र ।।
किं द्विदियाणि कम्माणि अणुभागेसु केसु वा ।
ओवट्टेदूण सेसाणि कं ठाणं पडिवज्जदि ।
kim-tthidiyāṇi kammāņi aṇubhāgesu kesu vā/
ovaṭṭidūņa sesāņi kam thāṇam padivajjadi// किम् स्थितिकानि कर्माणि, अनुभागेषु केषु वा । अपवर्तयित्वा शेषाणि किम् स्थानं प्रतिपद्यते । ।
दंसणमोहस्सुवसामगो दु चदुसु वि गदीसु बोद्धव्वो । पंचिंदियो य सण्णी (पुण) णियमा सो होइ पज्जत्तो ।।
dansaṇamohassa-uvasāmago du, cadusu vi gadīsu boddhavvo/
pancindiyo ya sanņi (puna) niyamā so hoi pajjatto//
दर्शनमोहस्योपशामको तु चतुर्षु अपि गतिषु बोद्धव्यः ।
पंचेन्द्रियो य संज्ञी (पुनः) नियमात् स भवति पर्याप्तः । ।

Page #137

Righteousness of FD Karma : (123)
What species of karmas are destroyed or not destroyed with respect to four-fold bonding and fruition before approaching towards the subsidence of the faith deluding karma?
operate
under
non-fruitional
Where does the Jiva intervalisation of volitions?
(3) What are the karmas and the stages where the Jīva becomes
subsider? (This verse refers to three enquiries)
What kind of (spiritual) position is acquired by the subsider of the faith-deluding karma after attenuating the specific karmas with specific duration and intensity?
What is the specific intensity and duration of the remaining karmas
after this process?
The subsider of the faith-deluding karma should be known to exist in all the four destinities. As a rule, he is five-sensed, endowed with mind (instinctive) and completioned.

Page #138

(124) :
Chapters on Passions
96.
सव्वणिरय-भवणेसु दीव-समुद्दे गह-जोदिसि-विमाणे अभिजोग्ग-अणभिजोग्गो उवसामो होइ बोद्धव्वो।। savvaniraya-bhavanesu diva-samudde gaha-jodisi-vimānel abhijogga-aṇabhijoggo uvasāmo hoi boddhavvol! सर्व-निरत-भवनेषु द्वीप-समुद्रेषु, ग्रह ज्योतिषि-विमानेषु। अभियोग्ये अनभियोग्ये उपशामको भवति बोद्धव्यः ।।
उवसामगो च सव्वो णिव्वाघादो तहा णिरासाणो।। उवसंते भजियवो णीरासाणो य खीणम्मि।। ..
uvasāmago ya savvo ņivvāghādo tahā ņirāsāņo/ uvasaňte bhajiyavvo ņīrāsāņo ya khiņammi// उपशामकश्च सर्वः निर्व्याघातः तथा निरासासादनः । उपशांते भजनीयः नीरासासादनश्च क्षीणे।।
98.
सागारे पट्ठवगो णिट्ठवगो मज्झिमो य भजियव्यो। जोगे अण्णदरम्हि य जहण्णगो तेउलेस्साए।।
.
sāgāre patthavago nitthavago majjhimo ya bhajiyavvo/
joge annadaramhi ya jahannago teu-leasāell साकारे प्रस्थापकः निष्ठापकः मध्यमश्च भजनीयो।
योगे अन्यतरस्मिन् च जघन्यकः तेजोलेश्यायाम्।।

Page #139

Righteousness of FD Karma : (125)
This should be generally known that there is subsidence of the faithdeluding karma in (1) all the infernal beings in all the hells, (2) mansional gods, residing in all the mansions, (3) peripatetic, (4) astral and (5) empyreans up to nine Graiveyaka planes, (6) lower and nonlower class of gods and (7) instinctive 5-sensed completioned subhumans existing in all the continents and oceans and (8) all the completioned human beings residing in 2.5 continents.
All the living beings, which are subsider of the faith-deluding karma, are free from obstructions. They do not acquire the second spiritual stage of lingering right faith during the process of subsidence. The volitions related with this stage are optional (may or may not be there) after the subsidence of faith-deluding karma. However, the Jīva does not acquire this stage after the destruction of the faith-deluding karma.
The Jiva, beginner in the process of the subsidence of the faith-deluding karma, has determinate conscious engagement. However, the living being in the intermediate stage or in the stage of completion 1 conclusion of the process of subsidence may or may not have this state. The living being subsides the faith-deluding karma under any one of the mental, vocal or bodily activities and should have acquired the minimal degree of yellow aureole by volitions. (The intermediate stage here is the mode of Jīva during the temporal interval between the 'beginning and concluding' modes of subsidence of FD Karma).

Page #140

(126) :
Chapters on Passions
99.
मिच्छत्तवेदणीयं कम्मं उवसामगस्स बोद्धव्वं । उवसंते आसाणे तेण परं होइ भजियव्वो।। micchatta-vedaniyam kamma uvāsāmagassa boddhavvaṁ) uvasante āsāṇe teņa paraṁ hoi bhajiyavvoll मिथ्यात्व-वेदनीयं कर्म उपशामकस्य बोद्धव्यं । उपशांते सासादने/अवसाने ततः परं भवति भजितव्यो।
100.
सव्वेहि द्विदिविसेसेहिं उवसंता होंति तिण्णि कम्मंसा। एक्कम्हि य अणुभागे णियमा सव्वे ट्ठिदिविसेसा।। savvehiỉ tthidivisesehiṁ uvasantā honti tiņni kammansā / ekkamhi ya anubhāge niyamā savve tthidi-visesā // सर्वेभ्यः स्थिति-विशेषेभ्यः उपशांताः भवन्ति त्रयः कर्माशाः। एकस्मिंश्च अनुभागे, नियमात् सर्वाः स्थिति-विशेषाः ।।
101.
मिच्छत्तपच्चयो खलु बंधो उवसामगस्स बोद्धव्वो।
उवसंते आसाणे तेण परं होइ भजियव्वो।।
micchattapaccayo khalu bandho uvasāmagassa boddhavvo/
uvasante āsāŋe teņa paraṁ hoi bhajiyavvo //
मिथ्यात्वप्रत्ययो खलु बंधो उपशामकस्य बोद्धव्यः ।
उपशांते अवसाने ततः परं भवति भजितव्यः ।।

Page #141

Righteousness of FD Karma : (127)
The subsider of FD karma should be known to have the karma of experiential wrongness. However, there is no fruition of this karma under the subsided state. Later on, after subsidence, he may or may
not have fruition there.
All the three varieties (of wrongness, righteousness and right-cumwrongness) of the faith-deluding karma are in the state of subsidence (non-fruition) under all the durational specifics. Further, all the specific durations of these three varieties, as a rule, have the same intensity during the process.
The subsider of the FD karma should be known to have the karmic bondage of all the eight karmas of knowledge-obscuring etc. along with wrong faith one due to wrongness.
However, when the FD karma is under subsidence, there is no bondage due to wrongness.
Further, when the state of subsidence is over, the bondage due to wrongness is optional (may or may not be there)
(The term 'Āsāņa' here could have two meanings: (1) destruction and (2) second spiritual stage. Hence, the second meaning of the second part of the verse could also be that the right-faithed and lingering right-faithed ones do not have bondage due to wrongness).

Page #142

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Chapters on Passions
102. सम्मामिच्छाइट्ठठी दंसणमोहस्सऽबंधगो होइ ।
वेदयसम्माइट्ठी खीणो वि अबंधगो होइ।।
sammāmicchāitthi dansaņamohassa'abandhago hoi /
vedaya-sammaitthi khino vi abandhago hoi // सम्यक् मिथ्यादृष्टिः दर्शनमोहस्य अबंधको भवति। वेदक-सम्यक-दृष्टि:/क्षायिको/क्षीणोऽपि अबंधको भवति ।।
103.. अंतोमुहुत्तमद्धं सव्वोवसमेण होइ उवसंतो।
तत्तो परमुदयो खलु तिण्णेक्कदरस्स कम्मस्स।।
anto-muhutta-maddhar savvovasameņa hoi uvasanto /
tatto paramudayo khalu tiņņekkadarassa kammassa // अंतर्मुहूर्ताद्धा (काल) सर्वोपशमेन भवति उपशांतः । तस्मात् परं उदयो खलु, त्रीणामेकतरस्य कर्मस्य ।।
104.
सम्मत्तपढमलंभो सब्दोवसमेण तह वियटेण।
भजियव्वो य अभिक्खं सव्वोवसमेण देसेण ।।
sammatta-padhama-lambho savvovasamena taha viyatthena /
bhajiyavvo ya abhikkhaṁ savovasamena desena //
सम्यक्त्व-प्रथम-लाभः सर्वोपशमेन तथा प्रकृष्टेन।
भजितव्यश्च अभीक्ष्णं सर्वोपशमेन देशेन।।

Page #143

Righteousness of FD Karma : (129)
The right-cum-wrong-faithed being is non-bonder of the faithdeluding karma. In addition, tủe destroyer-cum-subsider, destroyer and other (i.e. subsidential and lingering) right-faithed are also nonbonders of the faith-deluding karma.
In case of the living being with subsidential righteousness, the threefold faith-deluding karma remains in subsidence in all the forms of four-fold bondage for a period of one Antarmūhurta due to their nonfruitional subsidence. Afterwards, there is the fruition of any one of the three species out of wrong-faith, right-cum-wrong faith and righteousness resulting in any specific species in the living being.
The living being having the beginningless wrong-faith karma gets the benefit of the righteousness for the first time through total subsidence (of faith-deluding karma). Similarly, the wrong-faithed being with temporally remote beginning of wrong-faith also acquires the first subsidential righteousness through total subsidence.
In contrast, the wrong-faithed one may acquire it through options of total or partial subsidence.

Page #144

(130) : Chapters on Passions
105.
106.
107.
सम्मत्तपढमलंभस्सऽणंतरं पच्छदो य मिच्छत्तं ।
लभस्स अपढमस्स दु भजियव्वो पच्छदो होदि । ।
sammatta-padham-lambhass'nantararin pacchado ya micchattam /
lambhassa apadhamassa du bhajiyavvo pacchado hodi //
सम्यक्त्व-प्रथम-लाभस्यानंतरं पृष्ठतश्च मिथ्यात्वं ।
लाभस्य अप्रथमस्य तु भजितव्यो पृष्ठतः भवति । ।
कम्माणि जस्स तिणि दु णियमा सो संकमेण भजियव्वो ।
एयं जस्सदुकम्मं संकमणे सो ण भजियव्वो ।
kammāņi jassa tinni du niyamā so sankameṇa bhajiyavvo/
evam jassa du kammam sankamaṇe so na bhajiyavvo //
कर्माणि यस्य त्रीणि तु नियमात् सो संक्रमेण भजितव्यः ।
एवं यस्य तु कर्म-संक्रमणं सो न भजितव्य । ।
स्माइट्ठी सहदि पवयणं णियमसा दु उवइद्वं । सद्दहदि असम्भावं अजाणमाणो गुरुणिओगा । ।
sammāitthi saddahadi pavayaṇam niyamasā du uvaittham/
saddahadi asabbhāvaṁ ajāṇamāņo guruṇiogā //
सम्यक् दृष्टिः जीवः श्रद्धयते प्रवचनं नियमतः तु उपदिष्टं ।
श्रद्धयति असद्-भावं अज्ञायमानो गुरुनियोगात् ।।

Page #145

Righteousness of FD Karma : (131)
There is the fruition of wrong-faith at a time falling from right faith but frequently moving towards righteousness immediately before the first acquirement of righteousness. However, the fruition of wrongfaith karma may or may not be there at the above-mentioned time when the righteousness is acquired during the non-first (or second or other) time.
The living being (Jīva) may or may not have transition of faithdeluding karma, as a rule, when
he has three species of wrongness, righteousness or right
cum-wrongness in existence (i.e. bonding) or (ii) he has any of the two of the above species (except wrongness
or righteousness) in existence. However, the Jiva having only one of the above species in existence due to destruction or over-stepping (udvelana) undertakes no transition, as a rule. It is not optional there,
The right-faithed being believes definitely in the sermons (excellent teachings) delivered by the omniscients, propounded in scriptures and acquired by self-enlightenment. However, he also believes in the false sermons on the authority of teachers without knowing the rightness of
sermons due to his ignorance.

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Chapters on Passions
108. मिच्छाइट्टी णियमा उवइटुं पवयणं ण सद्दहदि।
सद्दहदि असमावं उवइटुं वा अणुवइडं ।।
micchāitchỉ niyamā uvaitthaṁ pavayaņaṁ ņa saddahadi /
saddahadi asabbhāvaṁ uvaittham vā aṇuvaitthar //
मिथ्यादृष्टिर्नियमात् उपदिष्टं प्रवचनं न श्रद्दधाति। श्रद्धयति असद्-भावं उपदिष्टं वा अनुपदिष्टं ।।
109. सम्मामिच्छाइट्ठी सागारो वा तहा अणागारो।
अध वंजणोग्गहम्मि दु सागारो होइ बोद्धव्यो।।
sammāmiccha-itthi sāgāro vā tahā aṇāgāro /
adha vanjaņoggahammi du sāgāro hoi boddhavvo //
सम्यक-मिथ्यादृष्टिः साकारः वा तथा अनाकारः अथ व्यंजनावग्रहे तु साकारो भवति बोद्धव्यः ।।

Page #147

Righteousness of FD Karma
The wrong-faithed being does not believe definitely in the sermons or expositions of the omniscients and others as above due to fruition of FD karma. However, he believes in the false or inaccurate nature of the reality sermonised or non-sermonised by the non-omniscients or scanty knowers due to fruition of the karma of wrongness.

: (133)
The right-cum-wrong-faithed being has determinate as well as indeterminate conscious engagement. However, it should be known that he has only determinate consciousness under the state of thoughtfully grasping or distinct apprehension.

Page #148

अध्याय 20
20. अर्थाधिकार 11 : दर्शन-मोह-क्षपण-अधिकार
110.
दसणमोहक्खवणापट्ठवगो कम्मभूमिजादो हु (दु)। णियमा मणुसगदीए णिट्ठवगो चावि सव्वत्थ ।। daisana-mohakkhavana-patthavago kammabhumijado hu (du)/ niyamā maņusagadie nitthavago cāvi savvattha // दर्शनमोह-क्षपणा-प्रस्थापको कर्मभूमिजातो हि (तु)। नियमात् मनुष्यगतौ, निष्ठापकश्चापि सर्वत्र ।।
111.
मिच्छत्तवेदणीए कम्मे ओवट्टिदम्मि सम्मत्ते। खवणाए पट्ठवगो जहण्णगो तेउलेस्साए।। micchatta-vedanie kamme ovattidammi sammatte / khavaņāe patthavago jahaņņago teulessāe // मिथ्यात्व-वेदनीये कर्मे अपवर्तिते सम्यक्त्वे। क्षपणार्थ प्रस्थापकः जघन्यकः तेजोलेश्यायां।।
112.
अंतोमुहुत्तमद्धं दंसणमोहस्स णियमसा खवगो। खीणे देव-मणुस्से सिया वि णामाउगो बंधो। anto-muhutta-maddham daisanamohassa niyamasa khavago/ khīņe devamaņusse siyā vi ņāmāugo bardho // अंतर्मुहूर्तकालं दर्शनमाहेस्य नियमात् क्षपकः । क्षीणे देवमनुष्ये स्यात् वा नामायुष्कस्य बंधः ।।

Page #149

Destruction of FD Karma : (135)
CHAPTER 20
20. Chapter 11 : Destruction of Faith-deluding Karma
The beginner of the process of destruction of the faith-deluding karma is the living being of human destinity born in the land of actions only. However, this process can be completed in all the destinities.
The Jiva becomes the beginner of the process of the destruction of faith-deluding karma on undertaking the total-transition or attenuation of wrong-faith-feeling karma into the species of righteousness. This destroyer should have the minimal volitions corresponding to the first auspicious yellow aureole in this state.
The living being destroys the faith-deluding karma, as a rule, up to a
period of an Antarmuhūrta-neither less nor more.
On the destruction of this karma, he presumably binds the species of life-span determining karma and the species of human and celestial destinity of the physique-making karma.
(This is because the right-faith karma has led to the destruction of other destinities and life-spans).

Page #150

(136) : Chapters on Passions
113.
114.
खवणाए पट्ठवगो जम्हि भवे णियमसा तदो अण्णो ।
णाधिगच्छदि तिणि भवे दंसणमोहम्मि खीणम्मि ।
khavaṇāe patthavago jamhi bhave niyamasä tado anno.
ṇādhigacchadi tinni bhave dansaṇamohammi khīņammi ||
क्षपणार्थ-प्रस्थापकः यस्मिन् भवे नियमात् ततः अन्ये ।
नाधिगच्छति त्र - भवेषु दर्शनमोहे क्षीणे । ।
संखेज्जा च मणुस्सेसु खीणमोहा सहस्ससो णियमा ।
सासु खीणमोहा गदीसु णियमा असंखेज्जा ।
sankhejjā ca maṇussesu khiņamohā sahassaso niyamā /
sesāsu khiṇamohā gadīsu ṇiyamā asankhejjā /
संख्याताश्च मनुष्येषु क्षीणमोहाः सहस्रशो नियमात् । शेषासु क्षीणमोहाः गतिषु नियमात् असंख्याताः । ।

Page #151

Destruction of FD Karma : (137)
As a rule, the beginner in the destruction of the faith-deluding karma does not transgress the worldly cycle for the three future births from
the current birth in which he has commenced this process.
(This means that on the destruction of the faith-deluding karma, he
becomes destructional right-faithed one and attains salvation in the
next three births, as a rule):
As a rule, there are numerable thousand destroyers of faith-deluding karma among the human beings (uterine, instinctive, 5-sensed completioned). In the other destinities, there are innumerable destroyers of faith-deluding karma.
(Those Jivas, who have destroyed the faith-deluding karma acquire destructional right-faith. The value of numerable and innumerable has
not clearly been mentioned here).

Page #152

115.
अध्याय 21
21. अर्थाधिकार 12 - 13: संयमासंयम-लब्धि अधिकार
लद्वी य संजमासंजमस्स लद्धी तहा चरित्तस्स ।
वड्डावड्डी उवसामणा य तह पुव्वबद्धाणं ।।
laddhi ya sanjamāsanjamassa laddhi taha carittassa /
vaddhāvaddhī uvasāmaṇā ya taha puvva-baddhāṇaṁ // लब्धिश्च संयमासंयमस्य लब्धिस्तथा चरित्रस्य । वृद्धिरवृद्धी उपशामना च तथा पूर्व - बद्धानां ।।

Page #153

Acquirement of Partial and Total Restraint : (139)
CHAPTER 21
21. Chapter 12-13 : Acquirement of Partial and Total Restraint
or Conduct
The topics of (1) attainment of total or partial restraint or restraintcum-non-restraint, (2) right conduct or total restraint (3) successive increase or decrease in the volitional purity due to these attainments and (iv) subsidence of earlier-bonded karmas should be known in this
chapter.

Page #154

अध्याय 22
22. अर्थाधिकार 14 : चरित्रमोह-उपशामना अधिकार
116. उवसामणा कदिविधा उवसामो कस्स कस्स कम्मस्स।
कं कम्मं उवसंतं अणउक्संतं च कं कम्म।।
uvasāmanā kadividhā uvasāmo kassa kassa kammassa /
kaṁ kammaṁ uvasantaṁ aņauvasantar ca kaṁ kammar //
उपशामना कतिविधा, उपशमः कस्य कस्य कर्मस्य।
किम् कर्म उपशांतं, अनुपशांतं च किं कर्म।।
117..
कदिभागुवसामिज्जदि संकमणमुदीरणा च कदिभागो। कदिभागं वा बंधदि द्विदि-अणुभागे पदेसग्गे।।
kadi-bhāguvasāmijjadi Sarikamaṇamudīraņā ca kadibhāgo/
kadibhāgam vā bardhadi tthidi-aņubhāge padessagge //
कति भागं उपशामति, संक्रमणं उदीरणा च कति भागः ।
कति भागं वा बंधति स्थिति-अनुभागे प्रदेशाग्रे।।

Page #155

Subsidence of CD Karma : (141)
CHAPTER 22
22. Chapter 14 : Subsidence of Conduct-deluding Karma
How many kinds of subsidence are there?
Which of the karmas are subsided?
What are the conditions under which some karmas remain subsided and some others remain non-subsided?
(1)
What portion of the duration, intensity and mass points of conduct deluding karma is subsided by the Jiva per unit Samaya?
undergoes transition
and pre
What portion of them maturation?
(3)
What portion of them gets bonded?

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Chapters on Passions
118. केवचिरमुवसामिज्जदि संकमणमुदीरणा च केवचिरं।
केवचिरं उवसंतं अणउवसंतं च केवचिरं।।
kevaciraṁuvasāmijjadi Sankamaņa-mudiraņā ca kevaciram /
kevaciraṁ uvasantar anauvasantaṁ ca kevaciraṁ // कियत् चिरं उपशामति संक्रमणं उदीरणा च कियत् चिरं।
कियत् चिरं उपशांतं अनुपशांतं च कियत् चिरं।।
119. कं करणं वोच्छिज्जदि अव्वोच्छिण्णं च होइ कं करणं।
कं करणं उवसंतं अणउवसंतं च कं करणं ।।
kar karaṇam vocchijjadi avvocchiņņam ca hoi kaṁ karaṇam /
kaṁ karaṇam uvasantaṁ aņauvasantam ca kam karaṇam/ किम् करणं व्युच्छिद्यति अव्युच्छिन्नं च भवति किम् करणं। किम् करणं उपशांतं अनुपशांतं च किम् करणं ।।
120.
पडिवादो च कदिविधो कम्हि कसायम्हि होइ पडिवदिदो।
केसिं कम्मंसाणं पडिवदिदो बंधगो होइ।।
padivādo ca kadi-vidho kamhi kasāyamhi hoi paờivadido /
kesim kammarsāņam padivadido bandhago hoi // प्रतिपातश्च कतिविधः कस्मिन् कषाये भवति प्रतिपतितः । केषां कर्माशानां प्रतिपतितः बंधकः भवति।।

Page #157

Subsidence of CD Karma : (143)
(1)
What is the time by which the sub-species of conductdeluding karma get subsided? (Is it a Samaya or
Antarmuhurta?) (2) What is the time by which there is transition and pre
maturation of the sub-species of conduct deluding karma? (3) What is the time by which the specific karmas remain
subsided or non-subsided? (The Karmas remain so for a Samaya as a minimum and an Antarmuhurta as a maximum).
(1)
What is the inauspicious karmic operation (out of the eight ones) which is uprooted under specific conditions of the CD subsider? What is the inauspicious karmic operation, which is not uprooted under specific conditions? What is the inauspicious karmic operation, which remains subsided?
What are the inauspicious karmic operations, which remain unsubsided?
How many kinds of fall (in stages) are there for the subsider of the conduct-deluding karma?
What is the passion in which the total subsider falls? What are the karmic species, which are bonded under this kind of fall (in stages)?

Page #158

(144) :
Chapters on Passions
121. दुविहो खलु पडिवादो भवक्खयादुवसमक्खयादो दु।
सुहुमे च संपराए बादररागे च बोद्धव्वा ।।
duviho khalu paờivādo bhavakkhayaduvasama-kkhayādo du/
suhume ca sarparāe bādararāge ca boddhavvā //
द्विविधः खलु प्रतिपातः भवक्षयात् उपशमक्षयात् तु। सूक्ष्मे च संपराये बादर-रागे च बोद्धव्याः ।।
122.
उवसामणाखयेण दु पडिवदिदो होइ सुहुमरागम्हि ।
बादररागे णियमा भवक्खया होइ पडिवदिदो।।
uvasāmaņākhayeņa du padivadido hoi suhumarāgamhi /
bādararage niyamā bhavakkhaya hoi paờivadido //
उपाशामना-क्षयेन तु प्रतिपतितो भवति सूक्ष्मरागे। बादर-रागे नियमात् भवक्षयात् भवति प्रतिपतितः ।।
123.
उवसामणाक्खएण दु अंसे बंधदि जहाणुपुवीए । एमेव य वेदयदे जहाणुपुवीय कम्मसे।।
uvasāmaņākkhayeņa du anse bandhadi jahāņupuvvie/
emeva ya vedayade jahāņupuvvīya kammanse // उपशामनात्क्षयेण तु अंशे बंधति यथानुपूर्वीतः। एवमेव च वेदयते यथानुपूर्वीतः कर्माशे।।

Page #159

Subsidence of CD Karma : (145)
As a rule, there are two kinds of fall:
(i)
from destruction of the birth-state
. (ii)
from destruction of subsidential process
It should be known that this fall occurs in the spiritual stage of gross passions (or greed) due to destruction of birth state and in the stage of subtle passions due to destruction of subsidential process.
As a rule, there is fall (from stages) in the (tenth) spiritual stage of subtle passions (greed or attachment) on the destruction of the process of subsidence, and
There is fall in the stage of gross passions (greed or attachment) due to the destruction of the current birth state.
The Jiva, falling due to the termination of the period of subsidence, binds the karmic species of greed etc. in the same succession in which he ascended through bond cessation earlier.
Similarly, he experiences the karmic species in the same succession in which there was fruitional cessation.

Page #160

124.
23. अर्थाधिकार 15 : चरित्रमोह क्षपणा अधिकार
अध्याय 23
15.0 संक्रामण- प्रस्थापक
15.1
चतस्स्रः गाथाः 123 - तमायां गाथा - टीकायां व्याख्यायिताः । ताः मूले न विद्यते । ताः गाथाः गाथाक्रमांक - 91-94- समकक्षाः ( भाग 14 पृ. 154-204)
संक्रमण : मूलगाथा - 1
संकामयपटुवगस्स किंट्ठिदियाणि पुव्वबद्धाणि ।
केसु व अणुभागेसु य संकतं वा असंकतं । ।
sankāmaya-paṭṭhavagassa kimṭthidiyāņi puvva-baddhāņi /
kesu va aṇubhāgesu ya sankantaṁ vā asankantam //
संक्रमण-प्रस्थापकस्य किं स्थितिकानि पूर्वबद्धानि ।
केषु च अनुभागेषु च संक्रान्तं व असंक्रांतं । ।

Page #161

Destruction of CD Karma : (147)
CHAPTER 23
23. Chapter 15: Destruction of Conduct-deluding Karma
15.0
Beginner-in-Destruction
The four verses (not found in text) have been commented in commentary on verse 123. See Vol. 14 p. 154-207. These verses are equivalent to verses 91-94 earlier.
Sub Chapter 15.1 : Transition : Doctrinal Verse-1
(i)
What is the duration of earlier-earned (or bound) karmas of quasi-passions of deluding karma of the beginner of the destruction?
(ii)
What is the intensity of these existing karmas?
(iii)
What are the karmas which are destroyed and
(iv)
What are the karmas, which are not destroyed or shed off, or non-shed off at this stage?
(The process of destruction of karma starts from sp. stages of low tended, unprecedented and similar volitions and continues up to twelfth stage, i.e. 7-12"" stages).

Page #162

(148) :
Chapters on Passions
प्रथम मूल गाथायाः भाष्य गाथाः
125.
सकामगपट्ठवगस्स मोहणीयस्स दो पुण द्विदीओ। किंचूणियं मुहुत्तं णियमा से अन्तरं होइ ।।
sarkāmaga-patthavagassa mohanīyassa do puna tıhidio /
kincūniyaṁ muhuttam ņiyamā se antaraṁ hoi // संक्रामणप्रस्थापकस्य मोहनीयस्य द्वौ पुनः स्थिती। किचिदूणकं मुहूर्त नियमात् एतयोः अंतरं भवति।।
126.
झीणट्ठिदिकम्मसे जे वेदयदे दु दोसु वि हिदीसु । जे चावि ण वेदयदे विदियाए ते दु बोद्धव्वा।।
jhīņatthidi-kammanse je vedayade du dosu vi tthidīsu / je cāvi na vedayade vidīyāe te du boddhavvā // क्षीण-स्थिति-काशे यः वेदयते तु द्विषु अपि स्थितिषु। यश्चापि न वेदयते, द्वितीयायां सः तु बोद्धव्यः ।।
127.
संकामणपट्ठवगस्स पुव्वबद्धाणि मज्झिमट्ठिदीसु। साद-सुहणाम-गोदा तहाणुभागेसुदुक्कस्सा।
sarikāmaņa-patthavagassa puvva-baddhāņi majjhimatthidīsu /
sāda-suhaņāma-godā tahānubhāgesudukkassā // संक्रामण-प्रस्थापकस्य पूर्वबद्धानि मध्यम-स्थितिषु । सात-शुम-नाम-गोत्राः तथानुभागेषु तु उत्कृष्टा ।।

Page #163

Destruction of CD Karma : (149)
Explanatory Verses of First Doctrinal Verse
The beginner of karmic destruction of deluding karma has two kinds of duration: the first one and the second one.
As a rule, the difference between the two durations is a little less than a Muhurta, M (one Antarmuhūrta < 48 minutes).
(Virasena states that the term 'a little less than an M' should be taken to mean M only).
The fruitional or non-fruitional karmic heap of species, whose duration has been completed, is experienced through both the kinds of duration. However, that karmic heap of species has only the second type of duration, which is not experienced.
The beginner of karmic destruction has the medium (non-minimum and non-maximum) duration of his earlier earned (or bound) karmas. Further, the species of pleasure-feeling producing, auspicious physique-making and status determining karmas have the maximum intensity (of bonding or fruition) at a specific time at the ninth spiritual stage of similar volition.
[These intensities are not maximum in general, but they are so under particular conditions].

Page #164

(150) : Chapters on Passions
128.
129.
130.
अथ थीणगिद्धिकम्मं णिद्दाणिद्दा य पयलपयला य ।
तह णिरयतिरियणामा झीणा संछोहणादीसु । ।
atha thiṇagiddhi-kammaṁ ṇiddāṇiddā ya payalapayalā ya /
taha ṇirayatiriyaṇāmā jhīņā sanchohaṇādīsu //
अथ क्षीण - गृद्धि - कर्म निद्रानिदा च प्रचला - प्रचला च । तथा निरत-तिर्यक्२- नामाः क्षीणाः संक्षोहणादीषु ।।
संकंतहि य णियमा णामा - गोदाणि वेयणीयं च । वस्से असंखेज्जेसु सेसगा होंति संखेज्जे । ।
sankantamhi ya niyamā nāmā-godāņi veyaṇīyaṁ ca/
vassesu asankhejjesu sesagā honti sankhejje //
संक्रांते च नियमात् नाम - गोत्रौ वेदनीयं च ।
वर्षेसु असंख्यातेषु शेषकाः भवंति संख्याताः ।।
15.1 मूलगाथा - 2
कामगपवगो के बंधदि के व वेदयदि अंसे । संकामेदि व के के केसु असंकामगो होइ ||
sankāmaga-paṭṭhavago ke bandhadi ke va vedayadi anse /
sankāmedi va ke ke kesu asankāmago hoi //
संक्रामण - प्रस्थापकः कियतः बधति किंयंतो वा वेदयति अंशे ।
संक्रामति वा कितः कियतः केषु असंक्रामको भवति ।।

Page #165

The beginner in karmic destruction has already destroyed the thirteen karmic species associated with the species of infernal and sub-human destinity of physique-making karma and the three species of somnambulism, deep sleep and deep-drowsiness of conation obscuring karma by an Antarmuhurta earlier through the processes of total transition in other species (Sanchūhaṇa) after the destruction of eight intermediate (two tetrads of medial) passions. (Thus, sixteen species in all).
Destruction of CD Karma : (151)
(The term 'etc.' (Ādi) in the verse means the inclusion of the processes of splits of duration and intensity and shedding of karmas by geometrical series. The term 'Adha' in the verse indicates the eight medial passions).
After the destruction of six karmic species of quasi-passions like laughter etc. (except three libidos) under transition with the longstanding male libido, the three non-destructive karmas of physique making, status determining and feeling-producing category exist for duration of innumerable years. In contrast, the remaining four karmas of knowledge-obscuring etc. (of the category of destructive type) exist for the duration of numerable years.
15.1 Doctrinal Verse-2
(i) What are the species of karmas, which a beginner in destruction of karmas binds or earns?
(ii) What are the species of karmas, which he experiences?
(iii) What are the species of karmas, which he does and does not
destroy?
(These questions have been responded in later verses).

Page #166

(152) : Chapters on Passions
15.1 द्वितीय मूलगाथायाः भाष्यगाथाः
131.
वस्ससदसहस्साइं द्विदिसंखाए दु मोहणीयं तु। बंधदि च सदसहस्सेसु असंखेज्जेसु सेसाणि।। vassasada-sahassairn tthidi-saikhāe du mohaniyan tu / bandhadi ca sada-sahassesu asarkhejjesu sesāņi // वर्षशतसहस्राणां स्थिति-संख्यातानां तु मोहनीयस्य तु। बंधति च शतसहस्रेषु असंख्यातेषु शेषाणि।।
132. भय-सोगमरदि-रदिगं हस्स-दुगुंछा-णqसगित्थीओ।
असादं णीचागोदं अजसं सारीरगं णाम ।।
bhaya-sogamaradi-radigarm hassa-duguricha navuisagitthio/
asādam ņīcā-godaṁ ajasaṁ sārīragar ņāma //
भय-शोक-अरति-रतिक हास्य-दुगुंछा नपुंसक स्त्रियः । असातं नीच गोत्रं, अयशं शारीरकं नाम।।

Page #167

Destruction of CD Karma : (153)
15.1 Explanatory Verse of Second Doctrinal Verse
With respect to the enumeration of duration bond, the living being, beginner in destruction binds the deluding karma for the duration of numerable lacs of years. He binds the other karmas for a duration of innumerable lacs of years.
(This explanatory verse states the duration bond during the second Samaya after the non-fruitional intervalisation process).
As a rule, the beginner-in-destruction does not bind
(1-8)
Eight quasi-passions of fear, sorrow, liking, disliking,
laughter, disgust, neuter libido and feminine libido.
(As they have already been destroyed. Moreover, there is no bonding of wrong faith and three tetrads of infinite-bonding passions etc. as they have also been destroyed earlier. Thus, he does not bind any species of deluding karma except male libido and gleaming passion.)
(9)
Pain-feeling producing karma.
(10)
Low-status determining karma.
(11-12) Physique-making karma of non-glory-cum-renown and body
and many auspicious species related with the body.

Page #168

(154) :
Chapters on Passions
133.
सव्वावरणीयाणं जेसिं ओवट्टणा दु णिहाए ।
पयलायुगस्स य तहा अबंधगो बंधगो सेसे।।
savvāvaraṇīyānam jesim ovattaņā du șiddāe /
payalāyugassa ya tahā abandhago bandhago sese //
सर्वावरणीयानां यस्मिन् अपवर्तना तु निद्रायाः ।
प्रचला-युगस्य च तथा अबंधको बंधको शेषाणां।।
134. णिद्दा य णीचगोदं पयला णियमा अगि त्ति णामं च।
छच्चेय णोकसाया अंसेसु अवेदगो होदि।।
şiddā ya ņīcagodaṁ payalā ņiyamā agi tti ņāmaṁ ca/
chacceya ņokasāyā ansesu avedago hodi //
निद्रा च नीचगोत्रं प्रचला नियमात् अयशस्ति नामं च।
षट्काः एव नोकषायाः अंशेषु अवेदको भवति।।
135. वेदे च वेदणीए सव्वावरणे तहा कसाए च।
भयणिज्जो वेदंतो अभज्जगो सेसगो होदि।।
vede ca vedanie savvāvaraṇe tahā kasāe ca/
bhayanijjo vedento abhajjago sesago hodi // वेदे च वेदनीये सर्वावरणे तथा कषाये च ।
भजनीयः वेदयंतः अभजनीयः शेषकः भवति।।

Page #169

Destruction of CD Karma : (155)
The beginner in karmic destruction does also not bind, the allobscuring supervariforms of intensity (of 4 knowledge-obscuring species, three conation-obscuring species and five-obstructive karma species), which are capable of reduction in intensity by attenuation, and the karmas of sleep, drowsiness and four-fold life-span karma. However, he binds these and all other karmic species with respect to their partially-destructive nature and also those, which do not have attenuation like absolute knowledge, and conation-obscuring karmas with respect to their all-destructive nature.
The beginner in karmic destruction, as a rule, does not experience the fruition of the karmic species of (1) deep sleep, (2) deep drowsiness, (3) somnambulism (4) low-status determining karma (5) non-glorycum-non-renown and (6-11) six quasi-passion in all the four states of bonding (because they have already been fruitioned earlier).
The beginner-in-destruction may have option in experiencing (or nonexperiencing) the fruition of: (1) any of the three libidos.
feeling producing karma. (3) the all destroying & partially destroying super-variforms of
knowledge-obscuring etc. karmas. and (4) (gleaming) passions. Besides these species, he has no option in experiencing or nonexperiencing the fruition of the other karmic species.

Page #170

(156) : Chapters on Passions
136. सव्वस्स मोहणीयस्स आणुपुवीय संकमो होदि ।
लोभकसाये णियमा असंकमो होइ णायव्वो ।
137.
138.
savvassa mohaṇīyassa āṇupuvvīya sankamo hodi /
lobhakasãe ṇīyamā asankamo hoi ṇāyavvo // सर्वस्य मोहनीयस्य आनुपूर्वीतः संक्रमो भवति । लोभकषाये नियमात् असंक्रमो भवति ज्ञातव्यः ।
संकामगो च कोधं माणं मायं तहेव लोभं च ।
सव्वं जाणुपुव्वी वेदादी संछुहदि कम्मं । ।
sankāmago ca kodhaṁ māṇaṁ māyaṁ taheva lobham ca/ savvaṁ jahāṇupuvvī vedādī saṁchuhadi kammaṁ //
संक्रामकश्च क्रोधं मानं मायं तथैव लोभं च ।
सर्वं यथानुपूर्वीतः वेदादितः संहति कर्म ।।
संछुहदि पुरिसवेदे इत्थीवेदं णवुंसयं चेव । सत्तेव णोकसाये णियमा कोहम्मि संछुहदि । ।
sanchuhadi purisavede itthīvedam ṇavursayam ceva /
satteva no-kasãe niyamā kohamhi sanchuhadi //
संक्षुभति पुरुषवेदे स्त्रीवेदं नपुंसकं चैव ।
सप्ता एव नोकषायाः नियमात् क्रोधे संक्षुहति । ।

Page #171

It should be known that all the species of the deluding karma are destroyed (with transition) in regular succession. But the passion of greed does not undergo destruction or transition, as a rule, at this stage.
Destruction of CD Karma : (157)
(The regular transition means the transition of passions in the order of anger, pride, deceit and greed. There is no irregular transition).
The beginner-in-destruction (of karmic species destroying nine quasi passions and four-gleaming passions) destroys the 13 species of deluding karma after transition into other species, beginning from three libidos starting from neutral libido, feminine libido, six quasipassions and male libido along with all the karmas of anger, pride, deceit and greed in regular succession.
(In total, there are 13 species which are destroyed here. The four passions mentioned here belong to the category of gleaming passion.
The beginner-in-destruction of karmas
(1)
(2)
Destroys the feminine and neuter libido after transitions into the masculine libido.
Later, he destroys the seven quasi-passions (masculine libido and six-quasi passions of laughter etc.), as a rule, after their transition into the gleaming anger.

Page #172

(158) :
Chapters on Passions
139. कोहं च छुहइ माणे माणं मायाए णियमसा छुहइ।
मायं च छुहइ लोहे पडिलामो संकमो णत्यि।।
kohaṁ ca chuhai māņe māņaṁ māyāe niyamasā chuhai /
māyaṁ ca chuhai lohe pațilomo sarikamo ņatthi //
क्रोधं च क्षुहति माने मानं मायायां नियमात् क्षुहति।
मायां च क्षुहत्ति लोभे, प्रतिलोमो संक्रमो नास्ति ।।
140.
जो जम्हि संछुहंतो णियमा बंधसरिसम्हि संछुहइ। बंधेण हीणदरगे अहिए वा संकमो णत्थि।।
jo jamhi sarchuhanto niyamā baridha-sarisamhi sanchuhai /
bardhena hiņadarage ahie vā sarkamo natthi //
यो यस्मिन् संक्रांतः नियमात् बंध-सदृशे संक्षुहति।
बंधेन हीनतरके अधिके वा संक्रमो नास्ति।।
141.
संकामगपट्ठवगो माणकसायस्स वेदगो कोधं ।
संछुहदि अवेदेंतो माणकसाये कमो सेसे।।
sankāmaga-patthavago māna-kasayassa vedago kodham /
sanchuhadi avedento māņa-kasāe kamo sese //
संक्रामण-प्रस्थापकः मानकषायस्य वेदको, क्रोधं ।
संक्षुहति अवेदयतः मानकषाये क्रमो शेषे।।

Page #173

Destruction of CD Karma : (159)
The beginner in destruction of karmas
(1) Destroys the gleaming anger after its transition into gleaming pride.
(2) Destroys the gleaming pride after its transition into gleaming deceit and
(3) Destroys gleaming deceit after its transition into gleaming greed. The above 13 species of verse 137 do not have reverse transitional destruction.
The living being undertakes transition into the same and similar-tobonding species in which it undergoes transition in species underbonding.
With respect to bonding, he undertakes transition into species, which have a lower duration.
However, he cannot undertake transition into those species, which have higher duration.
(The verse refers to the augmentation-based transition. The transition takes place only in the bound state of the species).
The living being, beginner in destruction experiencing the passion of pride undertakes transition of gleaming anger into the passion of gleaming pride without experiencing.
The same process is applied in case of the remaining gleaming passions.
(There is no transition in the non-bonding state of the species).

Page #174

(160) :
Chapters on Passions
15.1 मूलगाथा-3
142.
बंधो व संकमो वा उदयो वा तह पदेस-अणुभागे। अधिगो समो व हीणो गुणेण किं वा विसेसेण? ।।
baridho va sarkamo vā udayo vā taha padesa-aņubhāge /
adhigo samo va hīņo guneņa kim và viseseņa / बंधो वा संक्रमो वा उदयो वा तथा प्रदेश अनुभागे। अधिको समो व हीनो गुणेन किं वा विशेषेण? ।।
15.1 तृतीय मूलगाथायाः भाष्यगाथाः
143.
बंधेण होइ उदओ अहिओ उदएण संकमो अहिओ। गुणसेढि अणंतगुणा बोद्धव्वा होइ अणुभागे।। bardheņa hoi udao ahio udaeņa sarkamo ahio / gunasedhi-anantaguņā boddhavvā hoi anubhāge // बंधेन भवति उदयो अधिको उदयेन संक्रमो अधिको। गुणश्रेणिः अनंतगुणाः बोद्धव्या भवति अनुभागे।। बंधेण होइ उदओ अहिओ उदएण संकमो अहिओ। गुणसेढि असंखेज्जा च पदेसग्गेण बोद्धव्वा।। bandheņa hoi udao ahio udaeņa sarkamo ahio / gunasedhi-asankhejja ca padesaggena boddhavva // बंधेन भवति उदयो अधिको उदयेन संकमो अधिको। गुणश्रेणिः असंख्येया च प्रदेशाग्रेण बोद्धव्या।।
144.

Page #175

15.1 Doctrinal Verse-3
Destruction of CD Karma
It is to be asked whether the bondage, transition and fruition related with mass point and intensity bonds of the living being beginner-indestruction are mutually equal, lesser or more?
: (161)
Further, it has also to be asked whether the bondage, transition and fruition related with the mass point and intensity bonds are mutually equal, lesser or more in terms of some multiples of numerableth, innumerableth or infiniteth part or numerable, innumerable or infinite times.
If they are lesser or more, what is the degree of their specificity or deficiency?
15.1 Explanatory Verses of Third Doctrinal Verse
The intensity-based fruition is more than the intensity-related karmic bond. The transition is still more than the fruition.
In this case, the term 'more' or 'multiplier series' should be taken in terms of a series of infinite times multiplication.
(The intensity-related bond is the least of all as it is in the form of an immediately formed new bond).
With respect to mass point bond, the fruition is more than the (intensity-related) karmic bond. The transition is still more than the

fruition.
In this context, the term 'more' should be taken in terms of series of innumerable times multiplication with respect to mass points.
[It means that the mass-point related bond is the least].

Page #176

(162) :
Chapters on Passions
145.
उदओ च अणंतगुणो संपहि-बंधेण होइ अणुभागे। से काले उदयादो संपहिबंधो अणंतगुणो।। udao ca aṇantaguņo sampahi-bandheņa hoi aņubhāge / se kale udayado sampahi-baidho anantaguno // उदयो च अनंतगुणो संप्रति-बंधेन भवति अनुभागे। तस्मिन् काले उदयात् संप्रति-बंधो अनंतगुणो।।
146.
गुणसेढि अणंतगुणेणूणाए वेदगो दु अणुभागे। गणणादियंतसेढी पदेसअग्गेण बोद्धव्वा।। gunasedhi ananta-guņeņūņāe vedago du aņubhāge / gaņaņādiyarita-sedhi padesa-aggeņa boddhavvā // गुणश्रेणिः अनंतगुण-न्यूनायां वेदकः तु अनुभागे। गणनातिक्रांतश्रेणिः प्रदेशाग्रेण बोद्धव्या।।
15.1 मूलगाथा-4
147. बंधो व संकमो वा उदओ वा किं सगे सगे टाणे।
से काले से काले अधिओ हीणो समो वा पि।।
bandho va sarikamo vā udao vā kiṁ sage sage tthāņe/
se kāle se kāle adhio hiņo samo vā pi // बंधो वा संक्रमो वा उदयो वा स्वके स्वके स्थाने। तस्मिन् काले तस्मिन् काले अधिको हीनो समो वा अपि।।

Page #177

Destruction of CD Karma : (163)
With respect to karmic intensity, the present fruition is infinite times the present intensity related bonding.
Further, the immediately occurring (intensity) bond is infinite times the fruition and the simultaneously occurring intensity fruition is infinite times this bond. (It means that the intensity bond occurring immediately after the present time is the least of all).
The beginner-in-destruction of karmas experiences the intensity (of inauspicious karmas) in geometrical series less by infinite times (per unit Samaya).
Further, it should be known that he experiences the mass of karmic space-points in terms of innumerable times the series per unit Samaya
15.1 Doctrinal Verse-4
With respect to the present time or Samaya, the successively occurring intensity bond, transition and fruition are equal to, less than or more than that occurring in their own position in terms of the series of six-fold increase and decrease.
However, with respect to mass-point bondage, it could be equal to, less than or more than the same in terms of the series of four-fold decrease and increase.

Page #178

(164) :
Chapters on Passions
148. बंग
15.1 चतुर्थ मूलगाथायाः भाष्यगाथाः बंधोदएहिं णियमा अणुभागो होदि णंतगुणहीणो। से काले से काले भज्जो पुण संकमो होदि।। bardhodaehiņ ņiyamā aṇubhāgo hodi ņantaguņahiņo / se kāle se kāle bhajjo puņa sarkamo hodi // बंधोदयाभ्यां नियमात् अनुभागो भवति अनंतगुणहीनो। तस्मिन् काले तस्मिन् काले भजनीयो, पुनः संक्रमो भवति।
149.
गुणसेढि असंखेज्जा च पदेसग्गेण संकमो उदओ। से काले से काले भज्जो बंधो पदेसग्गे।।
gunasedhi asankhejjā ca padesaggeņa sankamo udao/
se kāle se kāle bhajjo baridho padesagge // गुणश्रेणिः असंख्येया च प्रदेशाग्रेण संक्रमो उदयो। तस्मिन् काले तस्मिन् काले भजनीयो बंधो प्रदेशाग्रे।।
150.
गुणदो अणंतगुणहीणं वेदयदि णियमसा दु अणुभागे। अहिया च पदेसग्गे गुणेण गणणादियंतेण।। guņado añantaguņahiņam vedayadi ņiyamesā du aņubhāge 1 ahiyā ca padesagge guņeņa gaņaņādiyanteņa // गुणतो अनंतगुणहीनं वेदयति नियमात् तु अनुभागे। अधिका च प्रदेशाग्रे गुणेन गणनातिक्रांतेन ।।

Page #179

Destruction of CD Karma : (165)
15.1 Explanatory Verses of Fourth Doctrinal Verse
As a rule, with respect to karmic bondage and fruition, the karmic intensity is infinite-times less in successively or immediately following time.
However, the intensity of transition process in this case may be optional (i.e. it may be invariant or infinite-times less than fruition).
In the first instant, the intensity bond has a high value. However, later it becomes infinite-times less successively. A similar statement should be made for the intensity of fruition.
With respect to mass points, the karmic transition and fruition are in the form of innumerable times the series (of geometrical progression) in immediately successive times.
However, the karmic bondage related with mass of space points, has options (i.e. either it may have four-fold increase or decrease or it may
be invariant).
(This verse indicates that the fruition with respect to mass-point is the least. Later, it moves in a series of innumerable times).
The living being, beginner-in-destruction, experiences the karmic intensity in a series lesser and lesser by infinite times, as a rule, per Samaya.
However, he experiences the karmic mass points in a series more and more by innumerable times.

Page #180

(166) : Chapters on Passions
15.2 अपवर्तन मूलगाथा - 1
किं अंतरं करेंतो वड्डदि हायदि द्विदी य अणुभागे । णिरुवक्कमा च वड्डी हाणी वा केच्चिरं कालं ।।
151.
152.
153.
kim antaraṁ karento vadḍhadi hayadi tthidi ya aṇubhāge/ ṇiruvakkamā ca vaddhī hāṇī vā kecciraṁ kālaṁ // किम् अंतरं कुर्वतः वर्धते हायति स्थितौ च अनुभागे । निरुपक्रमा च वृद्धिः हानिर्वा कियत्चिरं कालं । ।
15.2 प्रथम मूलगाथायाः भाष्यगाथाः
ओवट्टणा जहण्णा आवलिया ऊणिया तिभागेण । एसा द्विदी जहण्णा तहाणुभागे सणंतेसु ।। ovattaṇā jahaṇṇā āvaliyā ūṇiyā tibhāgeṇa/
esä tthidīsu jahaṇṇā tahāṇubhāge saṇantesu // अपवर्तना जघन्या, आवलिका ऊनिका त्रिभागेन । एषा स्थितिषु जघन्या, तथानुभागे अनंतेषु ।।
संकामेदुक्कड्डदि जे असे ते अवट्टिदा होंति । आवलियं से काले तेण परं होंति भजिदव्वा ।। sankāmedukkaḍdi je anse te avaṭṭhidā honti /
avaliyam se kale teņa param honti bhajidavvā // संक्रांति - उत्कर्षति ये अंशाः ते अवस्थिताः भवति ।
आवलिकं तस्मिन् काले तेन परं भवंति भजितव्याः ।

Page #181

Destruction of CD Karma : (167)
15.2 Attenuation : Doctrinal Verse-1
By how much volitional exertions, the living being causes to augment or attenuate the duration and intensity (of karmas) under non'fruitional intervalisation? Further, how long the attenuated or augmented karmic space-points do exist naturally without volitional exertion.
(The same query may also be made with respect to transition in other karmic species by the justice of part-mention indication)
15.2 Explanatory Verses of First Doctrinal Verse
The minimum time for attenuation is an Āvali less by its third part, (11/3). It is equal to 2/3 Āvalī. This is the minimum time of attenuation under all circumstances or durations.
In addition, the minimum attenuation period with respect to intensity is tied with infinite supervariforms (Spardhakas) (and does not occur until these supervariforms are over-stepped).
The karmic mass points, which are transited or au „mented naturally, stay for an Āvali (with the soul).
Afterwards, their stay with soul is optional (as there is no canonical statement about this point. They may stay for more or less time or they may be invariant).

Page #182

(168) : Chapters on Passions
154.
ओकड्डदि जे अंसे से काले ते च होंति भजियव्या। वड्वीए अवट्ठाणे हाणीए संकमे उदए।। okaddadi je anse se kāle te ca honti bhajiyavvā/ vaddhie avatthāṇe hāņie sankame udae // अपकर्षति ये अंशाः तस्मिन काले ते च भवंति भजितव्याः । वृद्धौ अवस्थाने, हानौ संक्रमे उदये।।
15.2 मूलगाथा-2
155.
एक्कं च द्विदिविसेसं तु द्विदिविसेसेसु कदिसु वड्वेदि। हरसेदि कदिसु एगं तहाणुभागेसु बोद्धव्वं ।। ekkaṁ ca tthidivisesam tu tthidi-visesesu kadisu vaddhedi / harasedi kadisu egaṁ tahāņubhāgesu boddhavvas // एकं च स्थिति-विशेषं तु स्थितिविशेषेसु कतिषु वर्धते। ह्रासति कतिषु एकं तथानुभागेषु बोद्धव्यं ।।
15.2 द्वितीय मूलगाथायाः भाष्यगाथाः
156.
एक्कं च द्विदिविसेसं तु असंखेज्जेसु ट्ठिदिविसेसेसु । वड्डेदि हरस्सेदि च तहाणुभागे सणंतेसु ।। ekkaṁ ca tthidivisesam tu asarikhejjesu tthidivisesesu / vaddhedi harassedi ca tahāņubhāge saņantesu // एकं च स्थिति-विशेषं तु असंख्येयेषु स्थिति-विशेषेसु । वर्धते हासति च तथानुभागे सनंतेषु ।।

Page #183

Destruction of CD Karma : (169)
The karmic mass-points, which are attenuated through duration and
intensity, remain with the Jiva only for the first Samaya. Afterwards,
their increase, invariance, decrease, transition and fruition are optional
both ways. These processes may be there and may not be there.
15.2 : Doctrinal Verse-2
How many minimum and maximum (from one to innumerable) attenuation or augmentation in duration could be there with respect to
a particular duration when it is augmented or attenuated?
The same inquisitiveness should also be followed in case of
attenuation and augmentation of karmic intensities.
15.2 : Explanatory Verses of Second Doctrinal Verse
The beginner-in-karmic
destruction attenuates or
augments a
particular duration
in
innumerable specific
durations through
attenuation and augmentation. Similarly, he attenuates or augments
the variforms related with a supervariform in infinite supervariforms
related with intensity.

Page #184

(170) :
Chapters on Passions
15.2 मूलगाथा-3 157. ठिदि अणुभागे अंसे के के वदि के व हरस्सेदि।
केसु अवठ्ठाणं वा गुणेण किं वा विसेसेण। tthidi-aņubhāge anse ke ke vaddhadi ke va harassedi / kesu avațyhāņam vā guņeņa kim vā viseseņa // स्थितौ अनुभागे अंशाः कियंतः कियंतः वर्धते के वा ह्रासंति। केषु अवस्थानं वा गुणेन किं वा विशेषेण ।।
15.2 द्वितीय मूलगाथायाः भाष्यगाथाः
158.
ओवट्टेदि विदिं पुण अधिगं हीणं च बंधसमगं वा। उक्कड्डदि बंधसमं हीणं अधिगं ण वड्डेदि।।
ovatředi tghidiṁ puņa adhigarn hiņaṁ ca baridha-samagaṁ vä!
ukkaddadi bardhasamaṁ hiņam adhigam na vaddhedi // अपवर्तते स्थितिं पुनः अधिकं हीनं बंधसमकं च। उत्कर्षति बंधसमं हीनं अधिकं न वर्धते।
159.
सवे वि य अणुभागे ओकड्डदि जे ण आवलियपविढे। उक्कड्डदि बंधसमं णिरुवक्कम होदि आवलिया।। savve vi ya anubhāge okaddadi je ņa āvaliya-pavitthe / ukkaddadi bardhasamaṁ piruvakkam hodi āvaliyā // सर्वेऽपि च अनुभागे उत्कर्षति ये न आवलिक-प्रविष्टो। उत्कर्षति बंधसमं निरुपक्रमा भवति आवलिका।।

Page #185

Destruction of CD Karma : (171)
15.2 : Doctrinal Verse-3
Which of the karmic mass points related with duration and intensity are attenuated, augmented or kept invariant by the beginner-in-karmic destruction?
Moreover, do the processes of augmentation, attenuation or remaining invariant occur by any multiplication or specific factor?
15.2: Explanatory Verses of Third Doctrinal Verse
While undergoing attenuation of duration, the Jīva attenuates, sometimes, more than, less than or equal to the duration of the bond.
When one has augmentation of duration, it could be only less than or equal to the duration of the bond.
But it cannot augment more of the duration than that of the bond.
(This verse attends to questions in verse 157).
The individual, beginner-in-karmic destruction, who has not entered into the time of fruitional Avali, attenuates all kinds of intensity super-variforms except those entered into the above Āvalī.
Further, he augments the intensity supervariforms equal to the supervariforms of the bond and not more than that.
There is only one Avali, which is natural and represents induction
period.

Page #186

(172) :
Chapters on Passions
160.
वड्डीदु होइ हाणी अधिगा हाणी दु तह अवट्ठाणं। गुणसेढि असंखेज्जा च पदेसग्गेण बोद्धव्वा ।। vaddhidu hoi hāņi adhigā hāņi du taha avatthāņam/
gunasedhi asankhejjā ca padesaggeņa boddhavvā // वृद्धितः भवति हानिः अधिका हानिः तु तथा अवस्थानं । गुणश्रेणिः असंख्येया च प्रदेशाग्रेण बोद्धव्या।।
161.
15.3 कृष्टीकरणः मूलगाथा-1 ओवट्टणमुबट्टण किट्टीवज्जेसु होदि कम्मेसु । ओवट्टणा च णियमा किट्टीकरणम्हि बोद्धव्वा ।। ovattana-muvvattana-kittivajjesu hodi kammesu/ ovattaņā ca niyamā kitti-karaṇamhi boddhavvā // अपवर्तन-उद्वर्तने कृष्टि-वर्येषु भवंति कर्मेषु । अपवर्तना च नियमात् कृष्टिकरणे बोद्धव्या।।
15.3 प्रथम-मूलगाथायाः भाष्यगाथाः
162. केवदिया किट्टीओ कम्हि कसायम्हि कदि च किट्टीओ।
किट्टीए किं करणं लक्खणमध किं च किट्टीए।। kevadiyā kitțio kamhi kasāyamhi kadi ca kittio / kittīe kim karaṇam lakkhaṇamadha kiṁ ca kittie // कियंतः कृष्टयः, कस्मिन् कषाये कति च कृष्टयः । कृष्टौ किं करणं लक्षणमथ किं च कृष्टेः ।।

Page #187

The augmentation (vṛddhi, delaying) is more than attenuation (hāni, hastening). The staying or invariance is more than the attenuation period. The term 'more' here should be taken in terms of innumerable times the geometrical series with respect to the successive karmic mass points.
(It means the attenuation is the least and the processes of augmentation and invariance are innumerable times each from the precedent).
Destruction of CD Karma
15.3 Intensity Reduction: First Doctrinal Verse
Both, the attenuation and augmentation processes occur in the karmas devoid of reduction-in-intensity process.
However, there is only attenuation, as a rule, in the process of reduction-in-intensity or leaning of karmas.
(2)
: (173)
15.3: Explanatory Verses of Doctrinal Verse-1
(1) How many composite and component intensity reductions or karmic leanings are there?
(3)
(4)
How many intensity-reduction stages of each passion are there?

What are the operations (like attenuation and augmentation etc.) or causes for the intensity reduction?
What are the characteristics for the process of intensity reduction?

Page #188

(174) :
Chapters on Passions
163. बारस णव छ तिण्णि य किट्टीओ होंति अध व अणंताओ।
एक्केक्कम्हि कसाए तिग तिग अधवा अणंताओ।।
bārasa ņava cha tiņņi ya kittīo honti adha va aņartão /
ekkekkamhi kasăe tiga tiga adhavā aṇantão //
द्वादश-नव-षट्-तिस्रः च कृष्टयः भवंति अथवा अनंताः ।
एकैकस्मिन् कषाये त्रिकाः त्रिकाः अथवा अनंताः ।।
164.
किट्टी करेदि णियमा ओवट्टतो ठिदी य अणुभागे। वडतो किट्टीए अकारगो होदि बोद्धब्बो।।
kitti karedi niyamā ovattanto thidi ya anubhāge /
vaddhento kitție akārago hodi boddhavvo //
कृष्टयः करोति नियमात् अपवर्तयंतः स्थितौ च अनुभागे। वर्धयंतः कृष्टेः अकारको भवति बोद्धव्यः ।।
165.
गुणसेढि अणंतगुणा लोभादी कोधपच्छिमपदादो। कम्मस्स य अणुभागे किट्टीए लक्खणं एदं।।
guņasedhi aṇantaguņā lobhādi kodha-pacchimapadādo /
kammassa ya anubhāge kittie lakkhanam edam// गुणश्रेणिः अनंतगुणा लोभादिः क्रोध-पश्चिम-पदतः। कर्मस्य च अनुभागे कृष्टेः लक्षणं एवं (इद)।।

Page #189

Destruction of CD Karma : (175)
While ascending on destructional ladder, there are 12, 9, 6 and 3 composite intensity reductions of gleaming anger, pride, deceit and greed respectively under the state of dense pervasion or without division or unitary nature. However, each of the composite intensity reduction has infinite componential intensity reductions. Further, each of the passion has three composite intensity reductions each and each such process has infinite componential reductions.
As a rule, the beginner in karmic destruction undertakes intensity reduction while attenuating the karmic duration and intensity of all the four gleaming passions. However, it should be taken that there could be no intensity reduction when there is augmentation in duration and intensity of the gleaming passions as such living being has altogether different and contrary volitions in this state. (It should be noted that these verses are generally related with deluding karma only as there could be no such rule for karmas like knowledge obscuring etc.).
The intensity reduction is characterised as that which has successively infinite times the multiplication factor in the intensity of four kinds of unchanging gleaming passions beginning from minimal intensity reduction of gleaming greed up to the last maximal of gleaming anger in reverse order. (As the gleaming passion has been reduced or leaned, hence it is called 'krsti or intensity reduction).

Page #190

(176) :
Chapters on Passions
166.
15.3 अर्थाधिकार : कृष्टिकरण मूलगाथा-2 कदिसु च अणुभागेसु च हिदीसु वा केत्तियासु का किट्टी। सव्वासु वा हिदीसु च आहो सव्वासु पत्तेयं ।।
kadisu ca anubhāgesu ca tthidīsu vă kettiyāsu kā kitti/
savvāsu vă tthidīsu ca āho savvāsu patteyam/
कतिषु च अनुभागेषु च स्थितिषु वा कियत्सु का कृष्टिः ।
सर्वासु च स्थितिषु च अथवा सर्वासु प्रत्येक।।
15.3 द्वितीय मूलगाथायाः भाष्यगाथाः
167.
किट्टी च हिदिविसेसेसु असंखेज्जेसु णियमसा होदि। णियमा अणुभागेसु च होदि हु किट्टी अणंतेसु।।
kitti ca tthidivisesešu asankhejjesu niyamasă hodi /
niyamā aṇubhāgesu ca hodi hu kitti anantesu //
कृष्टिश्च स्थितिविशेषेसु असंख्येयेषु नियमात् भवति।
नियमात् अनुभागेषु च भवति हु कृष्टिः अनंतेषु ।।

Page #191

Destruction of CD Karma : (177)
15.3 Intensity Reduction: Second Doctrinal Verse
How many indivisible corresponding sections of intensity and duration bonds have a specific intensity reduction?
Are all the composite and component intensity reductions possible in all cases of duration bonds?
Alternatively, is there a possibility of a single intensity reduction for each component of duration bond among all such bonds?
15.3 Explanatory Verses of Second Doctrinal Verse
All the intensity reductions occur, as a rule, in innumerable specific duration bonds.
Similarly, each composite and component intensity reduction occurs in infinite indivisible corresponding sections of intensity bonds.
However, there cannot be any other intensity reduction wherever there is already one in case of intensity bonds. This point is not applicable in case of duration bonds.
(All the gleaming passions have the second duration of numerable Āvalis. All the intensity reduction stages are found in all the specific durations. Every collective IR has infinite intensities and no second IR can be there where there is already one).

Page #192

(178) :
Chapters on Passions
168. सव्वाओ किट्टीओ विदियट्ठिदीए दु होति सव्विस्से।
जं किटिं वेदयदे तिस्से अंसो च पढमाए।।
savvão kittio vidiyarthidie du horti savvisse /
jaṁ kittis vedayade tisse anso ca padhamāe //
सर्वाः कृष्टयः द्वितीयस्थितौ तु भवंति सर्वे। यं कृष्टिं वेदयते तस्य अंशः च प्रथमे।।
15.3 मूलगाथा-3
169.
किट्टी च पदेसग्गेणणुभागग्गेण का च कालेण। अधिका समा व हीणा गुणेण किं वा विसेसेण ।। kitti ca padesaggeņaņubhāgaggeņa kā ca kāleņa / adhikā samā va hīņā guņeņa kiṁ vā viseseņa // कृष्टिश्च प्रदेशाग्रेण अनुभागाग्रेण का च कालेन । अधिका समा वा हीना गुणेन किं वा विशेषेण।।
170.
15.3 तृतीय मूलगाथायाः भाष्यगाथाः विदियादो पुण पढमा संखेज्जगुणा भवे पदेसग्गे। विदियादो पुण तदिया कमेण सेसा विसेसहिया।। .. vidiyādo puņa padhamā sankheijaguņā bhave padesagge / vidiyādo puņa tadiyā kameņa sesā visesahiyā // द्वितीयातः पुनः प्रथमा संख्यातगुणा तु भवति प्रदेशाग्रे । द्वितीयातः पुनः तृतीया, क्रमेण शेषाः विशेषाधिकाः।

Page #193

Destruction of CD Karma : (179)
All the composite and component intensity reductions occur in all the second stages of duration. (It is not possible to have the first duration of the IR under non-experience). However, a component part of the composite intensity reduction, which the living being experiences at any time, occurs in the first stage of duration. [The first duration means a duration of an Antarmuhūrta before the process of intervalisation and the second duration is defined as duration after intervalisation).
15.3 : Doctrinal Verse-3
Which intensity reduction (IR) is more than, equal to or less than any specific intensity reduction with respect to (1) group of mass points (2) composite intensity bond and (3) time?
What is the quantitative or specific difference of multiplication factor
between the one intensity reduction and the other one?
[There are three queries in this verse).
15.3: Explanatory Verses of Third Doctrinal Verse
With respect to the group of mass-points, the first composite intensity reduction of gleaming anger is numerable times more than its second composite intensity reduction.
However, the remaining subsequent composite intensity reductions like second and third etc. are, respectively, specifically more and more than their preceding intensity reductions.

Page #194

(180) :
Chapters on Passions
171. विदियादो पुण पढमा संखेज्जगुणा दु वग्गणग्गेण ।
विदियादो पुण तदिया कमेण सेसा विसेसहिया।।
vidiyādo puņa padhamā sarkhejjaguņā du vagganaggeņa/
vidiyādo puņa tadiyā kameņa sesā visesahiyā //
द्वितीयातः पुनः प्रथमा संख्यात-गुणा तु वर्गणाग्रेण । द्वितीयात पुनः तृतीया क्रमेण शेषाः विशेषाधिकाः ।।
172.
जा हीणा अणुभागेणहिया सा वग्गणा पदेसग्गे।
भागेणऽणंतिमेण दु अधिगा हीणा च बोद्धव्वा।।
jā hiņā aṇubhāgeṇahiyā sā vagganā padessagge/
bhāgeṇa'aņantimeņa du adhigā hīņā ca boddhavvā //
या हीना अनुभागेन, अधिका सा वर्गणा प्रदेशाग्रे। भागेन अंतिमेन तु अधिका हीना च बोद्धव्या।।

Page #195

Destruction of CD Karma : (181)
[The heap of mass points of the second intensity reduction of anger is the least of all. As per verse, the first composite intensity reduction is numerable times than the second. As per Cūrņi, it means it is 13 times more than this or the term numerable = 13. Check the word 'viśesādhika' here). The fourth part of the verse contains the word 'Šesāḥ (remaining) also. It means that the other passions also follow this rule).
With respect to the group of variforms, the first composite intensity reduction of the gleaming anger is numerable times than its second intensity reduction. However, its third composite intensity reduction is specifically more than the second intensity reduction. Similarly, the composite intensity reduction of the passions of pride etc. are also respectively, specifically more and more than their preceding ones with respect to the group of variforms. [The term 'specifically more here refers to a time equal to an innumerableth part of Palyopama unit (A larger time unit)]. Specifically more = (1 / In) P
The variform, which has a lower value with respect to intensity, has a higher value with respect of heap of mass points.
Thus, each of the variforms among them should be known to have lower or higher value by infiniteth part with respect to mass points. [This verse also indicates that the variforms, which have higher and higher values, also have higher values with respect to intensity. It also indicates that the minimal variform has large group of mass points).

Page #196

(182) : Chapters on Passions
173. कोधादिवग्गणादो सुद्धं कोधस्स उत्तरपदं तु।
सेसो अणंतभागो णियमा तिस्से पदेसग्गे।।
kodhādivagganādo suddham kodhassa uttarapadar tu /
seso añantabhāgo niyamā tisse padesagge //
क्रोधादिवर्गणातः शुद्धं क्रोधस्य उत्तरपदं तु। शेषः अनंतभागः नियमात् तस्य प्रदेशाग्रे।।
- 174. एसो कमो च कोधे माणे णियमा च होदि मायाए।
लोभम्हि च किट्टीए पत्तेगं होदि बोद्धव्वो।। eso kamo ca kodhe māņe niyamā ca hodi māyāe / lobhamhi ca kittie pattegarn hodi boddhavvo // एषः क्रमश्च क्रोधे माने नियमात् च भवति मायायां । लोभे च कृष्टौ प्रत्येकं भवति बोद्धव्यः ।।
175.
पढमा च अणंतगुणा विदियादो णियमसा हि अणुभागो। तदियादो पुण विदिया कमेण सेसा गुणेणऽहिया।। padhamā ca añantaguņā vidiyādo niyamasā hi aṇubhāgo/ tadiyādo puņa vidiyā kamena sesā guņeņa ahiyā // प्रथमश्च अनंतगुणः द्वितीयतः नियमात् हि अनुभागः । तृतीयतः पुनः द्वितीयः क्रमेण शेषाः गुणेन अधिकाः ।।

Page #197

Destruction of CD Karma : (183)
The last variform of gleaming anger, consisting of group of points of last IR, should be subtracted from the first minimum variform of the same. It gives a remainder of the variforms. The infiniteth part of this is, definitely, equal to the mass of points of the first minimum variform of the gleaming anger.
(First minimal variform - Last variform) of anger 1/∞ Variform
or, 1/∞ variform = 1/∞ pure minimal variform in the first variform
or, Heap of mass points of maximal intensity reduction of first composite intensity reduction of gleaming anger is more by infiniteth part of mass points of its minimal intensity reduction.
It should be known that whatever has been stated in case of gleaming anger, is also applicable in case of intensity reductions of each of the passions in order of pride, deceit and greed.
With respect to intensity, the first intensity reduction of gleaming. anger, as a rule, is infinite times more than its second intensity reduction.
Further, the second composite intensity reduction of the same is infinite times more than the third one with respect to intensity.
Similarly, all the three composite intensity reductions of pride, deceit and greed also follow the same order:
Third CIR→ second CIR → first CIR.
(The multiplier here is infinite times the non-liberables and infiniteth times the liberable ones).

Page #198

(184) :
Chapters on Passions
176. पढमसमयकिट्टीणं कालो वस्सं व दो व चत्तारि।
अट्ठ च वस्साणि हिदी विदियट्ठिदीए समा होदि।।
padhama-samaya-kittinan kalo vassam va do va cattari/
attha ca vassāņi tthidi vidiyatthidie samā hodi //
प्रथम-समय-कृष्टीनां कालः वर्ष वा द्वौ व चत्वारि।
अष्टानि च वर्षाणि स्थितिः द्वितीय-स्थितेः समा भवति।।
177. जं किटिं वेदयदे जवमज्झं सांतरं दुसु ह्रिदीसु।
पढमा जं गुणसेढी उत्तरसेढी य विदिया दु।।
jaṁ kittiṁ vedayade java-majjhaṁ sārtaram dusu tthidīsu /
padhamä jar gunasedhī uttarasedhi ya vidiyä du // यां कृष्टिं वेदयते यवमध्यं सातरं द्विषु स्थितिषु । प्रथमा यां गुणश्रेणी उत्तरश्रेणी च द्वितीया तु।।
178. विदियट्ठिदि आदिपदा सुद्धं पुण होदि उत्तरपदं तु।
सेसो असंखेज्जदिमो भागो तिस्से पदेसग्गे।।
vidiyatthidi ādipadā suddham puņa hodi uttarapadam tu/
seso asankhejjadimo bhāgo tisse padesagge // द्वितीयस्थितेः आदिपदात् शुद्ध पुनः भवति उत्तरपदं तु। शेषः असंख्याततमो भागः तस्य प्रदेशाग्रे।।

Page #199

Destruction of CD Karma : (185)
In the first Samaya of experiencing the intensity reduction of existing deluding karma, the time of the first duration along with the second duration is 1 year, 2 year, 4 years or eight years.
The time of duration is the same for the second and higher intensity reductions (like the first Samaya).
The group of mass points of intensity reduction being experienced by the karmic destroyer moving on destructional ladder stays in the structural form of centre of barley-like state (i.e. maximal time of 8 Samayas, Yava-madhya). This last stage of the centre exists in first and the second duration and is intercepted by intermediate durations. Hence, it is continual. The first duration there increase in geometric progression while the second duration has a decreasing progression. (The groups of mass points increase innumerable times up to first stage of second duration and, then, decrease innumerable times later. Thus, the multiplier here is innumerable).
One should deduct the group of points of the last drippings (Nisekas) from the points of the first dripping of the second stage of duration. On doing so, one gets the remainder which is equal to the innumerableth part of the mass points related with the first dripping of the second stage of duration.
or,
First-dripping - last dripping = 1/In. first dripping.

Page #200

(186) :
Chapters on Passions
179. उदयादि या हिदीओ णिरंतरं तासु होइ गुणसेढी।
उदयादि-पदेसग्गं गुणेण गणणादियंतेण।।
udayādi yā tthidio ņirantaraṁ tāsu hoi guņasedhi /
udayādi-padesaggaṁ guņeņa gaņaņādiyanteņa //
उदयादिकाः स्थितयः निरतरं तासु भवति गुणश्रेणी। उदयादि-प्रदेशाग्रः गुणेन गणनातिक्रांतेन।।
180.
उदयादिसु हिदीसु य जं कम्मं णियमसा दु तं हरस्सं । पविसदि द्विदिक्खएण दु गुणेण गणणादियंतेण।।
udayādišu tthidīsu ya jam kammaṁ niyamasā du tam harassa/
pavisadi tthidikkhaeņa du guņena gaņaņādiyanteņa //
उदयादिषु स्थितिषु च यत् कर्म नियमात् तु तं हस्वं। प्रविशति स्थितिक्षयेण.तु गुणेन गणनातिक्रांतेन।।

Page #201

Destruction of CD Karma : (187)
There is always an increase in geometrical series or multiplicatory process in all those duration points related with first duration beginning from the time of fruition.
The group of points in the individual and successive temporal durations beginning from the time of fruition are in the series of innumerable (i.e. beyond the end of the counting) progression.
(This means that the group of points is the least at the beginning of fruition. It goes on increasing innumerable times in successive durations. The multiplication factor here is the innumerableth part of Palyopama unit].
The karmic matter of successive duration-components of the first duration beginning from the time of fruition onward, as a rule, gets lesser and lesser. Further, the karmic matter of the duration bond beyond the duration of fruition, which enters into fruition after the destruction of fruitional duration, is in the form of innumerable
multiples.
[The term 'duration' here should be taken in terms of mass of karmic points under experience). The presently fruitioned mass of points is the least and it increases innumerable times in successive times. The multiplier here is also innumerableth part of Palyopama].

Page #202

(188) :
Chapters on Passions
181. वेदगकालो किट्टीय पच्छिमाए दु णियमसा हरस्सो।
संखेज्जदिभागेण दु सेसग्गाणं कमेणऽअधिगो।। vedagakālo kittīya pacchimãe duniyamasă harasso / sankhejjadi-bhāgeṇa du sesaggāņaṁ kameņa adhigo // वेदककालः कृष्टेः पश्चिमायाः तु नियमात् हस्वः। संख्यातिमभागेन तु शेषाग्राणां कमेण अधिकः ।।
15.3 मूलगाथा - 4
182.
कदिसु गदीसु भवेसु य ट्ठिदि-अणुभागेसु वा कसाएसु।
कम्माणि पुव्वबद्धाणि कदीसु किट्टीसु च हिदीसु।।
kadisu gadīsu bhavesu ya tthidi-aņubhāgesu vā kasāyesu !
kammāņi puvva-baddhāņi kadīsu kittīsu ca tụhidīsu // कतिषु गतिषु भवेषु च स्थिति अनुभागेषु कषायेषु । कर्माणि पूर्वबद्धानि कतिषु कृष्टीषु च स्थितिषु ।।

Page #203

Destruction of CD Karma : (189)
As a rule, the time of experiencing the last intensity reduction (the third collective intensity reduction of gleaming greed at the stage of subtle passions) is the least of all. However, the time of experiencing the remaining eleven lower intensity reductions in succession is respectively more and more by the numerableth part in reverse order. [The first 'dū is meant for filling up the line. The second word 'du' in the verse may also be taken to include collectively the time of intensity reduction, horse-ear attenuation, destruction of six quasipassions, feminine and neuter libido, non-fruitional intervalisation and destruction of eight passions. It may also mean to confirm the later statement in the verse). The experiencing time of last intensity reduction is one Antarmuhūrta, which is least as per the verse. The other intensity reductions are experienced with specifically more and more times (Viśeșādhika) gradually. Here, Viseșa = Numerable Avalis. (Vol. 15, p.111)
15.3 Doctrinal Verse-4
How many karmas (or karmic mass-points) accumulated earlier by the karmic destroyer in different destinities, births, duration, intensities and passions along with related intensity reductions and their duration stages are possible for the karmic destroyer?

Page #204

(190) : Chapters on Passions
183.
15. 3 चतुर्थ मूलगाथायाः भाष्यगाथाः
दो गदी अभज्जाणि दोसु भज्जाणि पुव्वबद्धाणि ।
एइंदिय कासु च पंचसु भज्जा ण च तसेसु ।।
dosu gadīsu abhajjāṇi dosu bhajjāņi puvvabaddhāņi /
eindiya-käesu ca pańcasu bhajjā ņa ca tasesu // द्विषु गतिषु अभज्यानि द्विषु भज्यानि पूर्वबद्धानि । एकेन्द्रिय-कायेषु च पंचसु भाज्याः न च त्रसेषु । ।
184. एइंदियभवग्गहणेहिं असंखेज्जेहिं णियमसा बद्धं ।
गादेगुत्तरियं संखेज्जेहिं य तसभवेहिं । ।
e-indiya-bhavaggahanehim asanakhejjehim niyamasā baddhaṁ/
egādeguttariyam sankhejjehim ya tasa-bhavehim //
एकेन्द्रियभवग्रहणैः असंख्यातैः नियमतः बद्धं ।
एकादिकोत्तरिकैः संख्यातैः च त्रसभवैः । ।

Page #205

15.3 Explanatory Verses of Fourth Doctrinal Verse
(1)
(2)
(3)
Destruction of CD Karma
As a rule, the existence of accumulated earlier-earned karmas is non-changeable in two (human and subhuman) destinities and changeable in the other two (celestial and infernal) destinities.
: (191)
Their existence is changeable in five embodiments of onesensed class of non-mobile beings.
Their existence is not changeable in the four (2-5 sensed) mobile and instinctive living beings. No living being is capable of ascending the destructional ladder of karmas until he acquires the mode of mobile beings.
[However, their existence is changeable in case of 2-4 sensed beings, non-mind-endowed 5-sensed and temporally non-completioned mindendowed 5-sensed beings].

As a rule, the destroyer of karmas has the earlier-bound karmas acquired during the innumerable births in one-sensed class. Similarly, he has also the earlier-bound karmas accumulated through 1, 2, 3 etc. up to numerable births as mobile being.

Page #206

(192) :
Chapters on Passions
185. उक्कस्सय अणुभागे ट्ठिदि-उक्कस्साणि पुवबद्धाणि।
भजियव्वाणि अभज्जाणि होति णियमा कसाएसु।। ukkassaya anubhāge tthidi-ukkassāņi puvvabaddhāņi/ bhajiyavvāņi abhajjāņi honti niyamā kasāesu // उत्कृष्टे अनुभागे, स्थिति-उत्कृष्टानि पूर्वबद्धानि। भजितव्यानि, अभज्यानि भवंति नियमात् कषायेषु ।।
15.3 मूलगाथा-5
186. पज्जत्तापज्जत्तेण तधा त्थीपुण्णqसयमिस्सेण।
सम्मत्ते मिच्छत्ते केण व जोगोवजोगेण ।। ajjattāpajjattena tadha tthi-punnavunasaya-missena / sammatte micchatte keņa va jogovajogeņa // पर्याप्तापर्याप्तेन तथा स्त्री-पुरुष नपुंसक-मिश्रेण। सम्यक्तवे मिथ्यात्वे केन च योगोपयोगेन।।
15.3 पंचम-मूलगाथायाः भाष्यगाथाः
187.
पज्जत्तापज्जत्ते मिच्छत्तणqसये च सम्मत्ते। कम्माणि अभज्जाणि दु त्थीपुरिसे मिस्सगे भज्जा।। pajjattāpajjatte micchatta-ņavunsaye ca sammatte / kammani abhajjani du tthi-purise missage bhajja ll पर्याप्तापर्याप्ते मिथ्यात्व-नपुंसके च सम्यक्त्वे। कर्माणि अभाज्यानि तु, स्त्री-पुरुष मिश्रके भाज्याः ।।

Page #207

Destruction of CD Karma : (193)
The earlier-bound karmas of the karmic destroyer with maximal intensity and maximal duration are changeable. In contrast, the earlier-bound karmas of the karmic destroyer accumulated due to four passions are, as a rule, non-changeable
15.3 Doctrinal Verse-5
Under what conditions the karmic destroyer has the earlier-bound karmas associated : (1) with completioned and non-completioned state (2) with masculine, feminine and neuter libido.
with the karmic species of right-cum-wrong faith, wrong faith and righteousness and
(4)
with the nature of activity and applied consciousness.
15.3 Explanatory Verses of Fifth Doctrinal Verse
The karmas bonded earlier by the destroyer in (1) completioned and non-completioned state (2) the states of wrongness, righteousness and neuter-libido are
non-changeable.
However, the Karmas bonded earlier during the volitional states of feminine libido, masculine libido, and right-cum-wrongness are changeable.

Page #208

(194) :
Chapters on Passions
188.
ओरालिये सरीरे ओरालियमिस्सये च जोगे दु। चदुविधमणवचिजोगे च अभज्जा सेसगे भज्जा।।
orāliye-sarīre orāliyamissaye ca joge du/
caduvidhamaņa-vacijoge ca abhajjā sesage bhajjā ||
औदारिके शरीरे औदारिक-मिश्रके च योगे तु। चतुर्विध-मन-वचि-योगे च अभाज्याः, शेषके भाज्याः।।
189. अध सुद-मदिउवजोगे होंति अभज्जाणि पुब्बबद्धाणि।
भज्जाणि च पच्चक्खेसु दोसु छदुमत्थणाणेसु।। adha suda-madiuvajoge horti abhajjāņi puvva-baddhāņi/
bhajjāņi ca paccakkhesu dosu chadumattha-ņāņesu // अथ श्रुत-मति-उपयोगे भवंति अभाज्यानि पूर्व-बद्धानि।
भाज्यानि च प्रत्यक्षेषु द्विषु छद्मस्थ-ज्ञानेषु ।।
190. कम्माणि अभज्जाणि दु अणगार-अचक्खुदंसणुवजोगे।
अध ओहिदंसणे पुण उवजोगे होंति भज्जाणि।।
kammāni abhajjani du anagāra-acakkhu-daisanuvajoge/
adha ohidansane puņa uvajoge horti bhajjāņi //
कर्माणि अभाज्यानि तु अनाकार-अचक्षु-दर्शनोपयोगे। अथ अवधिदर्शने पुनः उपयोगे भवंति भाज्यानि।।

Page #209

Destruction of CD Karma : (195)
The karmas bonded earlier by the destroyer during the gross physical activity, gross-mixed physical activity, four-fold mental activity, and four-fold vocal activity are non-changeable.
The karmas bound earlier during the remaining kinds of activity are changeable.
The karmas bonded earlier by the destroyer during conscious engagement in the state of right and wrong vocable knowledges, right and wrong sensory knowledges are non-changeable.
However, the karmas bonded during both the non-omniscient direct knowledges (clairvoyance and telepathy) are changeable.
The earlier-bonded karmas by the destroyer during indeterminate conation of ocular and non-ocular type are non-changeable.
However, the earlier-bonded karmas during the stage of clairvoyant conation are changeable in case of destroyer of karmas experiencing karmic leaning

Page #210

(196) : Chapters on Passions
191.
192.
15.3 मूलगाथा - 6
किं लेस्साए बद्धाणि केसु कम्मेसु वट्टमाणेण ।
सादेण असादेण च लिंगेण च कम्हि खेत्तम्हि ||
kimlessãe baddhāṇi kesu kammesu vaṭṭamāṇeṇa /
sādeņa asādeṇa ca lingeṇa ca kamhi khettamhi !! कस्यां लेश्यायां बद्धानि, केषु कर्मसु वर्तमानेन ।
सातेन असातेन च लिंगेन च कस्मिन् क्षेत्रे ।।
15.3 षष्ठम - मूलगाथायाः भाष्यगाथाः
लेस्सा-साद- असादे च अभज्जा कम्मसिप्पलिंगे च । खेत्तम्हि च भज्जाणि दु समाविभागे अभज्जाणि ।। lessä-sāda-asāde ca abhajjā kammasippalinge ca/
khettamhi ca bhajjāņi du samāvibhāge abhajjāṇi || लेश्यासु साते असाते च अभाज्याः कर्म-शिल्प-लिंगेषु च । क्षेत्रे च भाज्याः तु समय - विभागे अभाज्याः । ।

Page #211

Destruction of CD Karma : (197)
15.3 Sixth Doctrinal Verse
Under which category of (1) aureoles (2) professions like arts and crafts (3) fruition of pleasure and pain feeling producing karmas (4) location, time and garb or insignia, the earlier bonded karmas do exist in the intensity reduction-experiencing destroyer Jiva?
15.3 Explanatory Verses of Sixth Doctrinal Verse
The earlier-bonded karmas of the current destroyer Jiva under all aureoles and pain and pleasure (feeling) karmas are non-changeable. However, the karmas bonded during professions like weaponry and writing etc., handicrafts all false creeds and garbs and all locations are changeable.
The earlier-bonded karmas during all the temporal divisions of (progressive and regressive cycles) time are non-changeable.
(The commentary mentions the 15 professions of wood burning, dyeing and digging etc. along with many others with respect to part mention).

Page #212

(198) :
Chapters on Passions
193. एदाणि पुब्बबद्धाणि होति सव्वेसु द्विदिविसेसेसु।
सव्वेसु चाणुभागेसु णियमसा सव्वकिट्टीसु।।
edāņi puvva-baddhāņi honti savvesu tthidivisesesu/
savvesu canubhāgesu niyamasa savva-kittisu //
एतानि पूर्वबद्धानि भवंति सर्वेषु स्थिति-विशेषेसु । सर्वेषु चानुभागेषु नियमात् सर्वकृष्टीसु ।।
15.3 मूलगाथा-7
194.
एगसमयप्पबद्धा पुण अच्छुत्ता केत्तिगा कहिं हिदीसु। भवबद्धा अच्छुत्ता द्विदीसु कहिं केत्तिया होति।।
egasamayappabaddhā puņa acchuttā kettigā kahim tghidīsu/
bhavabaddhā acchuttā tthidīsu kahim kettiyā horti //
एक-समय-प्रबद्धाः पुनः अक्षुब्धा कियंतः केषु स्थितिषु । भवबद्धाः अक्षुब्धाः स्थितिषु केषु कियंतः भवन्ति ।।

Page #213

Destruction of CD Karma : (199)
The karmic destroyer has, as a rule, all these earlier bonded nonchangeable karmas under all kinds of (first and second) duration, intensity and all the twelve atomisations (intensity reductions of composite and component category due to fruition of gleaming anger etc., in other cases the number may be different).
[This verse is a part-mention verse. It also, therefore, indicates that optional earlier-bonded karmas are also found under all the above conditions).
15.3 Seventh Doctrinal Verse
(1)
How many mass points of karma bonded in a Samaya or Āvali are not amenable to fruition or transition?
(2)
How many karmic mass points bonded per Samaya are found under specific conditions of duration?
Similarly, how many this-birth-bonded karma-points are also not amenable to fruition or transition?
How many birth-bonded karmic mass points are found under specific conditions of duration?
The karmic mass points have two varieties:
(1)
Karmic points bonded per unit Samaya (Samaya-prabaddha)
(2)
Karmic points bonded in one or many births (Bhava-baddha)

Page #214

(200) : Chapters on Passions
15.3 सप्तम मूलगाथायाः भाष्यगाथाः
195. छण्हं आवलियाणं अच्छुत्ता णियमसा समयपबद्धा । सव्वे द्विदिविसेसाणुभागेसु च चउण्हं पि ।।
196.
197.
chaṇham āvaliyāṇaṁ acchuttā ṇiyamasā samayapabaddhā /
savvesu tthidi-visesāṇubhāgesu ca cauṇham pi //
षण्णां आवलिकानां अक्षुब्धाः नियमात् समयप्रबद्धाः । सर्वेषु स्थिति- विशेषानुभागेषु च चतुर्णां अपि । ।
जा चावि बज्झमाणी आवलिया होदि पढमकिट्टीए पुव्वावलिया णियमा अनंतरा चदुसु किट्टीसु ।।
jā cāvi bajjhamāṇī āvaliyā hodi padhama-kiṭṭīe/ puvvävaliyā ṇiyamā aṇantarā cadusu kiṭṭīsu // या चापि बध्यमाना आवलिका भवति प्रथमकृष्टौ । पूर्वावलिकाः नियमात् अनंता चतुर्षु कृष्टीषु ।।
तदिया सत्तसु किट्टीसु चउत्थी दससु होइ किट्टीसु । ते परं सेसाओ भवंति सव्वासु किट्टीसु ।।
tadiya-sattasu kiṭṭīsu cautthi dasasu hoi kiṭṭīcu / teņa paraṁ sesão bhavanti savvāsu kiṭṭīsu // तृतीया सप्तसु कृष्टीषु चतुर्थी दशसु भवति कृष्टीषु । तेन परं शेषाः भवंति शेषासु कृष्टीषु ।।

Page #215

Destruction of CD Karma : (201)
15.3 Explanatory Verses of Seventh Doctrinal Verse
The Samaya-bonded karmic mass-points earned during six Āvalis by the current karmic destroyer in the higher stages beyond nonfruitional intervalisation remain, as a rule, non-prematurated or unfruitioned (as there is no karmic pre-maturation for six Āvalis after intervalisation). These non-fruitioned Samaya-bonded mass points remain in all kinds of intensities and all specific duration-bonds related with the four gleaming passions. In other words, the verse indicates that the Samaya-bonded masspoints are maturated only after six Āvalis. However, the birth-bonded mass-points may be pre-maturated for fruition. (The Samaya-bonded karmic mass-point means a new bond).
During bonding of karmic points, the induction Āvali (Bandhāvali) is found, as a rule, in the first composite intensity reduction of the gleaming anger. The karmic points after induction Āvali i.e. second Āvali are found in four composite intensity reductions-three of gleaming anger and one of gleaming pride.
The karmic points being bonded in the third Āvali have seven composite intensity reductions (CIRs), those in the fourth Āvali are found to have ten CIRs and those in all other higher Āvalis are found to have all the twelve CIRs.

Page #216

(202) :
Chapters on Passions
198. एदे समयपबद्धा अच्छुत्ता णियमसा इह भवम्हि ।
सेसा भवबद्धा खलु संछुद्धा होंति बोद्धव्वा।।
ede samaya-pabaddhā acchuttā ņiyamasā iha bhavamhi/
sesā bhavabaddhā khalu sanchuddhā honti boddhavvā //
एताः समयप्रबद्धाः अक्षुब्धाः नियमात् इह भवे।
शेषा भवबद्धाः खलु संक्षुब्धाः भवंति बोद्धव्याः ।
15.3 मूलगाथा-8
199.
एगसमयपबद्धाणं सेसाणि च कदिसु द्विदिविसेसेसु।
भवसेसगाणि कदिसु च कदि कदि वा एगसमएण।।
ega-samaya-pabaddhānam sesani ca kadisuthidi-visesesul
bhavasesagāņi kadisu ca kadi kadi va egasamaeņa //
एकसमय-प्रबद्धानां शेषाणि च कतिषु स्थिति-विशेषेसु । भव-शेषकानि कतिषु च कति कति वा एकसमयेन।।

Page #217

Destruction of CD Karma
For the karmic destroyer, all the Samaya-bonded bonds acquired in the current birth-state during the aforesaid six Avalis, as stated above, remain non-fruitioned as a rule. They do neither maturate nor pre
maturate.
: (203)
However, all the other remaining Samaya-bonded karmic points bonded in births other than this birth do have fruition, as a rule.
(Thus, with respect to Samaya-bonded (new) bonds, the karmas may undergo fruition and non-fruition, while they undergo the transition and fruition in case of birth-bonded karmas).
15.3 Eighth Doctrinal Verse
How many remainder karmic points bonded in a Samaya and many Samayas are found (after experiencing them as per their duration and undergoing unsmearing later), in specific number of durations and intensities?
Similarly, how many remainder karmic points are there which are bonded in one birth and in many births (after experiencing them as per their durations and undergoing unsmearing later) in specific duration and intensity?
How many remainders of karmic points have single and many samaya-bonded bonds and bonded in one and many births (and undergoing unsmearing later) in current duration of one Samaya and many Samayas are found (after experiencing them as per their duration) in specified duration?

(The word 'ca' in the verse implies same questions with respect to duration. The term 'va' in verse is meant for inclusion of instated meanings of the verse. In summary, this verse has three queries).

Page #218

(204) :
Chapters on Passions
15.3 अष्टम मूलगाथायाः भाष्यगाथाः
200.
एक्कम्मि विदिविसेसे भवसेसगसमयपबद्धसेसाणि। णियमा अणुभागेसु य भवंति सेसा अणंतेसु ।।
ekkammi tthidivisese bhava-sesaga-samaya-pabaddha-sesāņi / niyamā aṇubhāgesu ya bhavanti sesā aṇantesu // एकस्मिन् स्थिति-विशेषे भवशेषक-समय–प्रबद्ध-शेषाणि । नियमात् अनुभागेषु च भवन्ति शेषाः अनन्तेषु ।।
201.
ट्ठिदिउत्तरसेढीए भवसेससमयपबद्धसेसाणि । एगुत्तरमेगादी उत्तरसेढी असंखेज्जा।
tthidi-uttara-sedhie bhava-sesa-samaya-pavaddha-sesani/
eguttara-megadi uttarasedhi asankhejja //
स्थिति-उत्तर-श्रेण्याः भवशेष-समय-प्रबद्ध-शेषाणि । एकोत्तरं एकादिः उत्तरश्रेणयः असंख्याताः ।।

Page #219

Destruction of CD Karma : (205)
15.3 Explanatory Verses of Eighth Doctrinal Verse
As a rule, with respect to single specific duration, there are many or innumerable remnants of (1) Samaya-bonded bonds in one or many Samayas after experiencing them and tending towards unsmearing and (2) Samaya bonded bonds bonded in single or many birth-bonded during an antarmuhūrta.
Similarly, there are remnants of Samaya-bonded bonds and singlebirth-bonded karmic points in infinite intensities with respect to a single specific duration. (Even a single-point remnant has infinite indivisible corresponding sections). [The remnants of Samaya-bonded karmic points may vary from 1, 2, 3 ... up to innumerableth part of Palya. This also applies to remnants of birth-bonded points).
The successively increasing series of specific durations varying from one to innumerable duration is known as progressive series. It has innumerable remnants of (1) one or many Samaya-bonded bonds and (2) single or many-birth-bonded karmic points or bonds.

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(206) :
Chapters on Passions
202. एक्कम्मि हिदिविसेसे सेसाणि ण जत्थ होंति सामण्णा।
आवलिगासंखेज्जदिभागो तहिं तारिसो समयो।। ekkammi tthidi-visese sesāņi ņa jattha honti sāmaņņā/ āvaligā-sarkhejjadi-bhāgo tahim tāriso samayo // एकस्मिन् स्थिति-विशेषे शेषाणि न यथा भवन्ति सामान्याः । आवलि-असंख्यात-भागो तस्मिन् तादृशः समयः ।।
203. एदेण अंतरेण दु अपच्छिमाए दु पच्छिमे समए।
भवसमयसेसगाणि दु णियमा तम्हि उत्तरपदाणि।। edeņa antareņa du apacchimãe du pacchime samae / bhava-samaya-sesagāni du niyamā tamhi uttarapadani // एतेन अंतरेण तु अपश्चिमाये तु पश्चिमे समये। भवसमयशेषकानि तु नियमात् तस्मिन् उत्तरपदानि।।
15.3 मूलगाथा-१
204. किट्टीकदम्मि कम्मे हिदि-अणुभागेसु केसु सेसाणि।
कम्माणि पुव्वबद्धाणि बज्झमाणाणुदिण्णाणि ।। kittīkadammi kamme țhidi-aņubhāgesu kesu sesāņi/ kammāņi puvvabaddhāņi bajjhamānāņu-diņņāņi // कृष्टीकृते कर्मणि स्थिति-अनुभागेषु केषु शेषाणि । कर्माणि पूर्वबद्धानि वध्यमानानुदीर्णानि ।।

Page #221

Destruction of CD Karma
The remnants of single or many Samaya-bonded bonds and single and many birth-bonded karmic points in a single specific duration, which do not have a generality, are called uncommon ones. The generality means existence of the remnants in durations. These uncommon specific durations, though mutually related, are limited to a maximum of innumerableth part of an Avali. They are continuously found in this birth during the period with a duration range of 2-9 years.
: (207)
[The individually uncommon durations are few. Their double and triple form is specifically more than the preceding ones. Thus, their number is doubled until the innumerableth part of an Āvali].
The karmas of the remnants of Samaya-bonded bond and those of the bonded in this birth are found, as a rule, in the last uncommon duration occurring immediately after a maximum gap of 1/In Avali. Further, these remnants are found in later successive states during 2-8 year duration of the destroyer.
[There are 1, 2 or 3 uncommon durations intercepting the common durations. The statements of the above four commentary verses are also applicable in case of non-liberatable beings.
15.3 Ninth Doctrinal Verse
What are the durations and intensities in which the remaining earlierbonded karmas like knowledge obscuring etc. are found in the first Samaya of the experiencer of intensity reduction after atomisation of the total existing intensity of deluding karma?

What are the durations and intensities in which the karmas like knowledge obscuring etc. under bonding and pre-maturated state are found?

Page #222

(208) :
Chapters on Passions .
15.3 नवम मूलगाथायाः भाष्यगाथाः
205.
किट्टीकदम्मि कम्मे णामा--गोदाणि वेदणीयं च। वस्सेसु असंखेज्जेसु सेसगा होति संखेज्जा।। kittīkadammi kamme ņāmāgodāņi vedaniyam ca/
vassesu asarkhejjesu sesagā honti sankhejjā // कृष्टीकृते कर्मणि नाम-गोत्राणि वेदनीयं च । वर्षेषु असंख्येयेषु शेषकाः भवन्ति संख्येयाः ।।
206.
किट्टीकदम्मि कम्मे सादं सुहणाममुच्चगोदं च। बंधदि च सदसहस्से विदिमणुभागे सुदुक्कस्सं।। kiţtīkadammi kamme sädaṁ suhaņāmamuccagodaṁ cal bandhadi ca sadasahasse tthidimaņubhāge sudukkassaṁ// कृष्टीकृते कर्मणि सातं शुभनामं उच्चगोत्रं च। बंधति च शतसहस्रे स्थिति अनुभागेषु उत्कृष्टं ।।
15.3 मूलगाथा-10
207.
किट्टीकदम्मि कम्मे के बंधदि के व वेदयदि अंसे। संकामेदि च के के केसु असंकामगो होदि।। kittīkadammi kamme ke bardhadi ke va vedayadi anse/ sarikāmedi ca ke ke kesu asankāmago hodi// कृष्टीकृते कर्मणि कियंतः बंधति कियन्तो वा वेदयति अंशाः । संक्रामति च कियंतः कियंतः केषु असंक्रामको भवति।।

Page #223

Destruction of CD Karma
15.3 Explanatory Verses of Ninth Doctrinal Verse
On intensity reduction of the deluding karma, the experiencer of intensity reduction has the existence of the three karmas of physiquemaking, status-determining and feeling producing in the first Samaya having a durational existence of innumerable years. The rest of the three destructive karmas have a durational existence up to numerable years under the same conditions.
(The durational existence of deluding karma is 8 years under the same condition. All three karmas have infinite intensities)
: (209)
On the intensity reduction of the deluding karma, the karmic destroyer binds the pleasure feeling-producing karma, the auspicious physiquemaking karma of glory-cum-renown and the high status-determining karma having duration of numerable lacs of years. Further, he binds the appropriate maximum intensity of these karmas.
15.3 Tenth Doctrinal Verse
Further, he also binds the three destructive karmas with a duration of numerable thousand years and the deluding karma with a duration of four months. This is indicated by the word 'ca' in the verse].
Which of the karmas and then quantum the karmic destroyer binds or earns or experiences with respect to specific duration and intensity, on undergoing the process of intensity reduction of deluding karma?
What are the components of the karmas, the karmic destroyer undertakes to transition in four-fold bond in the above state?

What are the karmas, the karmic destroyer does not undertake to transition with respect to point, configuration, duration and intensity bonds?

Page #224

(210) :
Chapters on Passions
15.3 दशम-मूलगाथायाः भाष्यगाथाः
.
208.
दससु च वस्सस्संतो बंधदि णियमा दु सेसगे अंसे। देसावरणीयाई जेसिं ओवट्टणा अस्थि ।।
dasasu ca vassassanto bandhadi niyamā du sesage ansel
desăvaraṇīyāim jesiṁ ovațsaņā atthi//
दशसु च वर्षेसु अन्ते बंधति नियमात् तु शेषके अंशे। देशावरणीयानां येषां अपवर्तना अस्ति।।
209. चरिमो बादररागो णामा-गोदाणि वेदणीयं च।
वस्सस्संतो बंधदि दिवसस्संतो य जं सेसं ।।
carimo bādara-rāgo ņāmā-godāņi vedasiyam cal
vassassarto bandhadi divasassanto ya jam sesaṁ//
चरिमो बादर-रागो नाम-गोत्राणि वेदनीयं च ।
वर्षस्य अंते बंधति दिवसस्य अंते च यं शेषं ।।

Page #225

Destruction of CD Karma : (211)
15.3 Explanatory Verses of Tenth Doctrinal Verse
As a rule, the karmic destroyer binds the three destructive karmas, except the deluding karma, with a duration of ten years lacs by an Antarmuhūrta in the last Samaya of experiencing the first intensity reduction of gleaming anger. Further, with respect to the intensity of the three destructive karmas (excluding deluding karmas), he binds only those ones with partially destroying character only whose attenuation is possible. However, he binds the karmas with totally destroying character where attenuation is not possible. [The duration of the bondage of deluding karma should also be taken as 10 years-1A under the same condition. The duration is reduced from numerable thousand years to within 10 years. This verse is a part mention verse].
The karmic destroyer at the ultimate Samaya of gross passion in the ninth spiritual stage of similar volitions binds the three (nondestructive) karmas of physique-making, status-determining and feeling producing ones with a duration of under a year or one year less by an Antarmuhūrta. Similarly, he binds the remaining three destructive karmas (i.e. Knowledge-obscuring, conation-obscuring and obstructive karmas) with a duration of under a day (i.e. 2-9 Muhūrtas or 1 hr. 36 mts to 7 hrs. 12 mts.)
(The ultimate duration bond of deluding karma lasts only for an Antarmuhūrta).

Page #226

(212) : Chapters on Passions
210.
चरिमो य सुहुमरागो णामा-गोदाणि वेदणीयं च। दिवसस्संतो बंधदि भिण्णमुहत्तं तु जं सेसं ।।
carimo ya suhumarāgo ņāmā-godāņi vedaniyaṁ cal
divasassanto bandhadi bhiņņamuhuttam ca jam sesaṁ/
चरिमश्च सूक्ष्मरागः नाम-गोत्राणि वेदनीयं च।
दिवसस्यान्ते बंधति भिन्नमुहूर्ते तु यं शेषं ।।
211.
अध सुदमदि-आवरणे च अंतराइए च देसमावरणं। लद्धी यं वेदयदे सव्वावरणं अलद्धी य।।
adha sudamadi-āvarane ca antarāie ca desamāvaraṇam,
laddhi yaṁ vedayade savvävaraṇam aladdhi yall
अथ श्रुत-मति-आवरणे च अंतराये च देशावरणं।
लब्धिं यां वेदयते सर्वावरणं अलब्धिश्च ।।

Page #227

Destruction of CD Karma : (213)
The karmic destroyer at the ultimate Samaya of the tenth spiritual stage of subtle passion binds the three non-destructive karmas as above for a duration of under a day or numerable Muhūrtas.
Further, he binds the three destructive karmas as above for a duration of a split-Muhūrta (Bhinna-Muhūrta).
Bhinna Muhūrta=(Muhūrta-1 Samaya; 1 Muhūrtæ48 minutes)
The karmic destroyer experiences the intensity of the sensory and vocable knowledge-obscuring karmas and five kinds of obstructive karma, when associated with destruction-cum-subsidential capacity (labdhi), in the form of partially destructive nature.
However, he experiences intensity of all these karmas having no capacity for destruction-cum-subsidence in the form of totally destructive nature.
(The word 'Ca' in the verse is meant for inclusion of clairvoyance and telepathy-obscuring karmas and ocular, non-ocular and clairvoyant conation obscuring karmas too. These karmas are also experienced in the form of partially destructive nature).

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Chapters on Passions
212. जसणाममुच्चगोदं वेदयदि णियमसा अणंतगुणं ।
गुणहीणमंतरायं से काले सेसगा भज्जा।।
jasaņāmamuccagodaṁ vedayadi niyamasā aṇantaguņam/
gunahiņamantarāyaṁ se kāle sesagā bhajjāll
यशः नामं उच्चगोत्रं वेदयति नियमात् अनंतगुणं । गुणहीनं अंतरायं तस्मिन् काले शेषका भाज्याः ।।
15.3 मूलगाथा-11
213.
किट्टीकदम्मि कम्मे के वीचारा दु मोहणीयस्स।
सेसाणं कम्माणं तहेव के के दु वीचारा।।
kittiadammi kamme ke vīcārā du mohaniyassa/
sesāņaṁ kammāņaṁ taheva ke ke du vīcārāl/
कृष्टीकृते कर्मणि कियंतः वीचाराः तु मोहनीयस्य। शेषाणां कर्माणां तथैव कियंतः कियंतः तु वीचाराः ।।

Page #229

Destruction of CD Karma : (215)
As a rule, the karmic destroyer under the process of intensity reduction, experieņces the intensity of auspicious species of glorycum-renown (of physique-making karma) and high status-determining karma in terms of infinite-fold increase per Samaya. These names are part-mentioning ones. Hence, they include all the auspicious species. This leads to infer that inauspicious species are experienced in terms of infinite-fold decrease. He experiences the intensity of the obstructive karma (which is an inauspicious one) in terms of infinite-fold decrease per Samaya in terms of six-fold increase and decrease. (It means all the inauspicious species like pain-feeling karma and infirmness etc. are also experienced. Similarly, the absolute knowledge and conation-obscuring karmas should also be placed in this category). However, the experiencing of the intensity of the remaining karmas is in a variable or optional way (There may be six-fold increase or decrease or invariance in the fruition of their intensity).
15.3 Eleventh Doctrinal Verse
What are the particular characterisations of deluding karma (like destruction of duration bonds, intensity of karmas in duration, fruition and prematuration etc.), which are manifest when there is intensity reduction of four gleaming passions, or delusions, which have earlier been in the form of non-intensity reduction? Similarly, what are the characteristics, like the above, of other karmas like knowledge-obscuring etc., which are manifest under the same condition?

Page #230

(216) :
Chapters on Passions
15.4 चारित्र मोहनीय कर्म-क्षपण : मूलगाथा-1
214. किं वेदेंतो किटिं खवेदि किं चावि संछुहंतो वा।
संछोहणमुदएण च अणुपुव्वं अणणुपुवं वा।।
kim vedento kittiṁ khavadi kim cāvi sanchuhantoʻvā/
sanchohaņamudaeņa ca anupuvvaṁ aņaņupuvvaṁ väll किम् वेदयतः कृष्टिं क्षपति किम् चापि संछुहंतो वा। सक्षोहण-मुदयेण च आनुपूर्व अननुपूर्व वा ।।
15.4 प्रथम मूलगाथायाः भाष्यगाथा
215.
पढमं विदियं तदियं वेदेंतो चावि संछुहंतो वा। चरिमं वेदयमाणो खवेदि उभएण सेसाओ।।
padhamaṁ vidiyar tadiyam vedento cāvi sanchuharto vā/
carimam vedayamāņo khavedi ubhaeņa sesāoll
प्रथमं द्वितीयं तृतीयं वेदयतो वापि संछुहंतो वा। चरिमं वेदयमानः क्षपति उभयेन शेषाः ।।

Page #231

Destruction of CD Karma : (217)
15.4 Destruction of Collective Intensity Reduction :
First Doctrinal Verse
(1)
Does the destroyer of 12 intensity reductions destroy the karmas while experiencing the intensity reduction process, or, does he destroy the karmas while undergoing the process of transition in karmas without the process of experiencing, or, does he destroy the karmas while undergoing both the processes of experiencing and transition, or, does he destroy the karmas by intensity reduction successively or non-successively?
15.4 Explanatory Verse of First Doctrinal Verse
The karmic destroyer destroys the IR of karmas while experiencing the first second and third up to eleven composite intensity reduction stages of the gleaming passion of anger and also while undergoing the process of transition. However, he destroys the last twelfth composite intensity
reduction stage (of subtle passions) while experiencing only. (3) He destroys the rest of the composite IRs through both the
processes of experiencing and transition. (The term 'rest' here means the remaining IRs of composite intensity reductions excluding (1) intensity reduction of subtle passion and (2) new Samaya-bonded bonds during two Avalis less by two Samayas).

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Chapters on Passions
15.4 मूलगाथा-2
216. ज वेदेंतो किट्टि खवेदि किं चावि बंधगो तिस्से ।
जं चावि संछुहंतो तिस्से किं बंधगो होदि।। jaṁ vedento kițțiṁ khavedi kiṁ cāvi bandhago tissel jaṁ cāvi sanchuharto tisse kim bardhago hodi// यं वेदयतो कृष्टिं क्षपति किं चापि बंधको तस्य। यं चापि संछुहंतः तस्य किं बंधको भवति।।
15.4 द्वितीय मूलगाथायाः भाष्यगाथा
217.
जं चावि संछुहंतो खवेदि किटिं अबंधगो तिस्से। सुहुमम्हि संपराए अबंधगो बंधगिदरासिं।। jaṁ cāvi sanchuhanto khavedi kittiṁ abandhago tissel suhumamhi samparāe abandhago bandhagi-darāsim// यं चापि संक्षुहंतः क्षपति कृष्टिं अबंधकः तस्य । सूक्ष्मे सांपराये अबंधको बंधकः इतरेषां ।।
15.4 मूलगाथा-3
218. जं जं खवेदि किटिं द्विदि-अणुभागेसु केसुदीरेदि।
संछुहदि अण्णकिटिं से काले तासु अण्णासु।। jam jam khavedi kittim tủhidi-aņubhāgesu kesudīredi/ sarchuhadi aņņakitțiṁ se kāle tāsu aņņāsull यां यां क्षपति कृष्टिं स्थिति अनुभागेषु केषु उदीरयति। संक्षुहति अन्य-कृष्टिं तस्मिन् काले तासु अन्यासु।।

Page #233

Destruction of CD Karma : (219)
15.4 Second Doctrinal Verse
Is the karmic destroyer experiencing a specific IR also the binder of the same intensity reduction, which he destroys while experiencing?
Is he also the binder of the same intensity reduction, which he destroys while undergoing its transition?
15.4 Explanatory Verse of Second Doctrinal Verse
The karmic destroyer does not bind the same intensity reduction, which he destroys while undergoing transition only. Further, he remains non-bonder of the intensity reduction of subtle passion during the period of its experiencing in the tenth spiritual stage of subtle passion. However, he is the binder of the other remaining intensity reductions during the period of destruction after experiencing them.
15.4 Third Doctrinal Verse
What are the states of specific duration and intensity bonds of prematuration of the composite intensity reduction, which the destroyer destroys? What are the states of duration and intensity of the intensity reduction in which he undergoes transition while transiting a specific intensity reduction in to another one? Does he undergo the processes of pre-maturation and transition etc. in the same or other duration and intensity reductions later in which these processes have occurred in specific or intended time?

Page #234

(220) :
Chapters on Passions
15.4 तृतीय मूलगाथायाः भाष्यगाथाः
219. बंधो व संकमो वा णियमा सव्वेसु ट्ठिदिविसेसेसु।
सव्वेसु चाणुभागेसु संकमो मज्झिमो उदओ।।
bardho va sarikamo vā ņiyamā savvesu thidivisesesu/
savvesu cāņubhāgesu sankamo majjhimo udaoll बंधो वा संक्रमो वा नियमात् सर्वेषु स्थिति-विशेषेसु। सर्वेषु चानुभागेषु संक्रमो मध्यमो उदयो।।
220.
संकामेदि उदीरेदि चावि सव्वेहि द्विदिविसेसेहिं। किट्टीए अणुभागे वेदेंतो मज्झिमो णियमा।।
sarkāmedi udīredi cāvi savvehiṁ tthidivesesehim
kittie aņubhāge vedento majjhimo niyamā//
संक्रामति उदीरयति चापि सर्वैः स्थितिविशेषैः ।
कृष्टे: अनुभागे वेदयंतो मध्यमो नियमो।।

Page #235

Destruction of CD Karma : (221)
15.4 Explanatory Verses of Third Doctrinal Verse
Does the bonding and transition of any intended intensity reduction occur, as a rule, in all kinds of specific durations?
[This bonding of duration of any intended intensity reduction does not occur in all kinds of specific duration. It is limited to four months only. However, the durational transition takes place in all kinds of specific durations except under fruitional Avalī).
The intensity of any intended intensity reduction undergoes transition in all kinds of intensity.
However, there is fruition only of that intensity reduction, which he experiences, in the form of intermediate intensity reductions.
[All the intensity reductions of the karmic destroyer at this stage undergo fruition and pre-maturation except those having been experienced].
Does the karmic destroyer undergoes transition and pre-maturation under all kinds of specific durations?
[He does so under all specific durations except the duration under fruitional Avali].
Further, as a rule, the karmic destroyer pre-maturates or experiences the intermediate intensity reductions while experiencing their composite form.

Page #236

(222) : Chapters on Passions
221. ओकड्डदि जे अंसे से काले किण्णु ते पवेसेदि । ओकड्डिदे च पुव्वं सरिसमसरिसे पवेसेदि । ।
222.
223.
okaddadi je anse se kale kinņu te pavesedi/ okaddide ca puvvam sarisamasarise pavesedi// अपकर्षति ये अंशे तस्मिन् काले किंनु तान् प्रवेशयति । अपकर्षिते च पुव्वं सदृश - असदशतया प्रवेशयति । ।
उक्कडुदि जे अंसे से काले किण्णु ते पवेसेदि । उक्कड्डिदे च पुव्वं सरिसमसरिसे पवेसेदि । |
ukkaddadi je anse se kale kiņņu te pavesedi/
ukkadḍide ca puvvaṁ sarisamasarise pavesedi// उत्कर्षति यान् अंशान् तस्मिन् काले किंनु तान् प्रवेशयति । उत्कर्षिते च पूर्वं सदृश - असदशतया प्रवेशयति । ।
बंध व संकमो वा तह उदयो वा पदेस - अणुभागे ।
बहुगत्ते थोक्त्ते जहेव पुव्वं तहेवेहि ।।
bandho va sankamo vā taha udayo vā padesa-aṇubhāge/
bahugatte thovatte jaheva puvvam taheveṇhim//
बंधो वा संकमो वा उदयो वा प्रदेश - अनुभागे ।
बहुकं वा स्तोकं वा यथैव पूर्वं तथैव इदानीम् ।।

Page #237

Destruction of CD Karma : (223)
Does the karmic destroyer lead to enter the same karmic species through the pre-maturation later, which he does attenuate earlier?
Does he lead to enter the group of karmas into the similar or dissimilar variform through pre-maturation of the same group of karmic species later, which he attenuated earlier?
Does the karmic destroyer lead to enter the same karmic points into pre-maturation later, which he has already augmented earlier?
Does he lead to enter the same karmic points in a similar or dissimilar variform later while pre-maturating the karmic species which he has augmented earlier?
[The experiencer and undertaker of intensity reduction do not augment the karmic duration and intensity for higher transitions because of purity of volitions).
One should describe the relative numericality of (1) Bonding with respect to mass point and intensity (2) Transition or (3) Fruition of the experiencer of intensity reduction as has been described earlier in case of the beginner in karmic destruction (vide verse 147-49 earlier).

Page #238

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224.
जो कम्मंसो पविसदि पओगसा तेण णियमसा अहिओ। पविसदि ठिदिक्खएण दु गुणेण गणणादियंतेण।।
jo kammarso pavisadi paogasā teņa ņiyamasā ahiol
pavisadi tthidikkhaeņa du guņeņa gaņaņādiyanteņall यः कर्माशः प्रविशति प्रयोगात् तेन नियमात् अधिकः । प्रविशति स्थिति-क्षयेण तु गुणेन गणनाति-क्रांतेन।।
225.
आवलियं च पविट्ठ पओगसा णियमसा च उदयादी। उदयादि पदेसग्गं गुणेण गणणादियंतेण ।।
āvaliyaṁ ca pavittham paogasă șiyamasā ca udayādi/
udayādi-padesaggaṁ guņeņa gañaņāyantenall आवलिकं च प्रविष्टं प्रयोगात् नियमात् च उदयादौ। उदयादि-प्रदेशाग्रं गुणेन गणनातिक्रांतेन।।
226.
जा वग्गणा उदीरेदि अणंता तासु संकमदि एक्का।
पुव्वपविट्ठा णियमा एक्किस्से होंति च अणंता।।
jā vaggaņā udīredi aṇantā tāsu sankamadi ekkā/
puvva-pavittha niyama ekkisse honti ca anantal/
याः वर्गणाः उदीरयति अनंताः तासु संक्रमति एका।
पूर्वप्रविष्टाः नियमात् एकैकशः भवंति अनंताः ।।

,

Page #239

Destruction of CD Karma : (225)
As a rule, the group of karmas which enters the fruitional Āvali due to destruction of duration (or fruition) is innumerable times more than that group of karmas which enters into the fruitional Āvali with selfafforded pre-maturation per Samaya.
The group of mass points of karmas of intensity reductionexperiencing destroyer, entering into fruitional Āvali due to volitions causing afforded attenuation, as a rule, grows in series of innumerable multiples, beginning from the starting Samaya of fruition up to the last Samaya of fruitional Avali.
[It means the group of points of karma at the first Samaya of fruitional Avali is the least, which grow later as per the verse in successive Samayas).
There is one-by-one lower and higher non-pre-maturating intensity reduction undergoing transition each time in the infinite mediate variforms (or intensity reductions), which the karmic destroyer prematurates.
Further, the infinite variforms (or intensity reductions), entered into fruitional Āvali due to destruction of duration, but not fruitioned or experienced by the destroyer, are transformed in the form of mediate intensity reductions under experience due to one-by-one destruction of duration [The term 'vargaņā (variform) has been taken to mean 'krsti (IR) here). (Vol. 16, p.82).

Page #240

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227.
228.
229.
Chapters on Passions
सामान्य-गाथा-द्विकं
चाविय अणुभागा उदीरिदा णियमसा पओगेण ।
तेयप्पा (तेपच्छा) अणुभागा पुव्वपविट्ठा परिणमति । ।
je cavi ya anubhāgā udīridā ṇiyamasā paogeṇa/
teyappā (i.e. tepacchā) anubhāgā puvva-pavittha parinamanti //
ये चापि च अनुभागाः उदीरिताः नियमात् प्रयोगेण ।
ते पश्चात् अनुभागाः पूर्वप्रविष्टाः परिणमंति।।
पच्छिम – आवलियाए समयूणाए दु जे य अणुभागा । उक्कस्स - हेट्ठिमा मज्झिमासु णियमा परिणमंति । ।
pacchima-avaliyāe samayūṇāe du je ya aṇubhāgā/
ukkassa-hetthimā majjhimāsu niyamā parinamanti// पश्चिम – आवलिकायाः समयूनायाः तु ये च अनुभागाः । उत्कृष्ट — अधस्तनाः मध्यमासु नियमात् परिणमति ।।
15.4 मूलगाथा - 4
किट्टीदो किट्टि पुण संकमदि खयेण किं पयोगेण । किं से गम्हि किट्टीय संकमो होदि अण्णिस्से । ।
kittido kittim puņa sańkamadi khaena kim payogena/
kim sesagamhi kiṭṭīya sankamo hodi annisse// कृष्टीतः कृष्टिं पुनः संक्रमति क्षयेण किं प्रयोगेण ।
किं शेषके कृष्टौ संक्रमो भवति अन्यस्य ।।

Page #241

Destruction of CD Karma : (227)
Two Generalities
As a rule, as many as intensity-based intensity reductions which have entered into fruitional Āvali earlier due to the destruction of duration are transformed into those intensity-based intensity reductions which have prematurated due to specific efforts. [It means that pre-maturated intensity reductions = non-pre-maturated intensity reductions. Further, the karmic mattergies in one form may change into other form due to internal and external causes. This is their nature not to be doubted. ).
As a rule, the minimal and maximal intensity-based intensity reductions, equal to innumerableth part of the total in the last Āvali (of fruitional Avali) less by a Samaya, are transformed into innumerable, major portion of mediate intensity-reductions.
(Fruitional Avali less by a Samaya, means just a Samaya before fruition. This transformation occurs just before the entry into the Fruitional Avali).
15.4 Doctrinal Verse-4
While experiencing another composite intensity-reduction through attenuation after experiencing a specific intensity reduction, does the karmic destroyer destroy the remnant part of the earlier-experienced intensity reduction either (1) by fruition or (2) by self-effort through attenuation or (3) transition in other species? Further, what portion of the earlier-earned IR remains when it undergoes transition in another IR?

Page #242

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15.4 चतुर्थ मूलगाथायाः भाष्यगाथाः 230. किट्टीदो किटिं पुण संकमदे णियमसा पओगेण।
किट्टीए सेसगं पुण दो आवलियासु जं बद्धं ।। kiķīdo kittiṁ puņa sankamade ņiyamasā paogeņa/
kittie sesagaṁ puņa do avaliyāsu jam baddham//
कृष्टीतः कृष्टिं पुनः संक्रमते नियमात् प्रयोगेण। कृष्टेः शेषकं पुनः द्विसु आवलियासु यं बद्धं ।।
231. समयूणा च पविट्ठा आवलिया होदि पढमकिट्टीए।
पुण्णा जं वेदयदे एवं दो संकमे होति।।
samayūņā ca pavitthā kvaliyā hodi padhamakittīe/
puņņā jaṁ vedayade evam do sarkame hontill
समयूणाश्च प्रविष्टाः आवलिकाः भवति प्रथमकृष्टेः । पूर्णा यं वेदयते एवं द्वौ संक्रमे भवंति।।

Page #243

Destruction of CD Karma : (229)
15.4 Explanatory Verses of Fourth Doctrinal Verse
The karmic destroyer undertakes transition of the remnant part of the earlier-experienced composite intensity reduction into another composite intensity reduction by self-effort and destroys later.
However, the remnant part of the earlier-experienced composite intensity reduction is equal to the substance in the form of a new bond in a period of 2 Avali less by 2 Samayas and the substance remaining in last Avali without specific destruction (Ucchiṣṭāvalī):
[The remnant part of intensity reduction = karmic points in a new bond in 2A-2S + karmic points remaining in the last Avali without specific destruction].
At the junction of transition of earlier experienced and instantly being experienced composite intensity reduction, the Avali less by one Samaya of the first intensity reduction enters into the fruitional Avali. In contrast, the whole of Avali of the instantly being experienced composite intensity reduction through attenuation enters into the fruitional Avali.
Thus, the transition process involves a maximum of two Avalis simultaneously.
(This verse refers to destroyer with fruition of masculine libido and ascended on destructional ladder due to fruition of gleaming anger).

Page #244

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15.5 विविध : (अ) क्षीण मोह गाथा
232. खीणेसु कसाएसु य सेसाणं के व होति वीचारा।
खवणा व अखवणा वा बंधोदयणिज्जरा वापि।।
khīņesu kasāesu ya sesāņaṁ ke va honti vicārā/
khavaņā va akhavaņā vā bandhodayaņijjarā vāpi// क्षीणेषु कषायेसु च शेषाणां कियंतश्च भवंति वीचाराः । क्षपणा वा अक्षपणा वा बंधोदय-निर्जराः वापि।।
15.5 (ब) संग्रहणी गाथा
233.
संकामणमोवट्टण-किट्टीखवणाए खीणमोहंते।
खवणा य आणुपुवी बोद्धव्वा मोहणीयस्स।
sankāmaņa-movattaņa kittikhavaņāe khiņamohante/ khavaņā ya āņupuvvi boddhavvā mohaniyassal/ संक्रामण-अपवर्तन--कृष्टि-क्षपणाः क्षीणमोहांते। क्षपणा च आनुपूर्वीतः बोधव्या मोहनीयस्य ।।

Page #245

Destruction of CD Karma : (231)
15.5 : Miscellaneous : (a) Verses Related with Destroyed Passion
How many are the characteristics or operations (like destruction etc., see below) of the remaining seven karmas of knowledge-obscuring etc. when the passions (or deluding karma) are destroyed in stages of similar volitions and subtle passions and the karmic destroyer moves on to the twelfth stage of destroyed passions? What is the nature of the processes of (1) destruction (2) nondestruction (3) bonding (4) fruition and (5) shedding of these different karmas?
15.5 (b) Compilatory Verse
Until the end of destruction of deluding karmas at the twelfth stage, the processes of its destruction in the form of (1) transition (2) attenuation and destruction of intensity reductions of this karma (up to tenth stage) should be known successively.
After the destruction of deluding karma, other three destructive karmas are also destroyed at the end of 12h stage and the nondestructive karmas are incapacitated like the rotten seed. This leads to manifestation of the true nature of destroyer in the form of infinite knowledge, conation, potency and bliss and he becomes the victor - (Jina), omniscient and omnivisioned.

Page #246

अध्याय 24
24. चूलिका गाथाः 234. अप-मिच्छ-मिस्स-सम्मं अट्ठ णसित्थिवेदछक्कं च।
पुंवेदं च खवेदि हु कोहादीए च संजलणे।।
ana-miccha-missa-sammam attha navuisitthivedachakkam cal
puṁvedaṁ ca khavedi hu kohādie ca sarjalaņell
अन-मिथ्य-मिश्र-सम्यक् अष्टाः नपुंसक-स्त्रीवेद-षट्कं च। पुंवेद च क्षपति तु क्रोधादिकाः संज्वलने।।

Page #247

1-4
24. Appended Verses
The karmic destroyer moving on the path of salvation destroys the following seven karmic sub-species at the first instant before he moves to the destructional ladder:
Four infinite bonding passions
Right-cum-wrongness and
(These species have been destroyed in earlier stage)
Later, he destroys the eight intermediate passions prior to non-fruitional intervalisation while moving on destructional ladder. 8-11 1-4 partial vow-renouncing four passions of anger etc. 1-4 total vow-renouncing four passions of anger etc.
6.
12-15
16
17
18-23
24
Appended Verses on Chapter on Destruction : (233)
Later, he destroys the following 13 sub-species of conductdeluding karma in succession:
Neuter libido
Feminine libido
Six quasi-passions of laughter, liking, sorrow etc.
Masculine libido and
25-28
CHAPTER 24

1-4 Gleaming passions of anger etc.
5. Wrongness

7.
Righteousness

Page #248

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235
अध थीणगिद्धिकम्मं णिद्दाणिद्दा य पयलपयला य।
अध णिरय-तिरियणामा झीणा संछोहणादीसु।।
adha thiņagiddhikammaṁ şiddāṇidda ya payalapayalā ya/
adha ņiraya-tiriyaņāmā jhīņā sańchohaņādīsu//
अथ स्त्यानगृद्धिकर्म निद्रानिद्रा च प्रचला–प्रचला च। • अथ नरक-तिर्यक-नामाः क्षीणाः संक्षोहणादिषु ।।

Page #249

Appended Verses on Chapter on Destruction : (235)
After the destruction of eight intermediate passions as above, the destroyer destroys the following three sub-species of conation obscuring karma:
· (1)
Somnambulism
(2) Deep sleep and
(3)
Deep drowsiness and later,
(4-16) 13 species associated with the physique-making karma of infernal and sub-human destinity, which have already been destroyed through total transition etc. in other species an Antarmuhurta earlier.
Thus, he destroys 16 sub-species after destroying 28 species of deluding karma as stated earlier.
[The 13 species related with physique-making karma are as below:
(1)
Infernal destinity
(2)
Sub-human destinity
(3) Successory transmigration towards infernal destinity
(4)
Successory transmigration towards sub-human destinity
(5-8)
Class of 1-, 2-, 3-, 4- sensed
(9)
(10)
(11)
(12)
(13)
Cold-light
Hot-light
General body
Fine body
Non-mobile body

Page #250

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प्रकृति-संक्रमण
236
सव्वस्स मोहणीयस्स आणुपुब्बी य संकमो होइ। लोभकसाए णियमा असंकमो होइ बोधव्यो।।
savvassa mohaṇīyassa ānupuvvi ya sankamo hoi/
lobhakase niyamā asarikamo hoi boddhavvoll सर्वस्य मोहनीयस्य आनुपूर्वीतः संक्रमो भवति। लोभकषाये नियमात् असंक्रमो भवति ज्ञातव्यः ।।
237
संछुहदि पुरिसवेदे इत्थीवेदं णqसयं चेव । सत्तेव णोकसाए णियमा कोधम्हि संछुहदि।।
sańchuhadi purisavede itthīvedar ņavunsayaṁ ceva/
satteva ņo-kesāe niyamā kodhamhi sarchuhadi// संक्षुहते पुरुषवेदे स्त्रीवेदं नपुंसकं चैव। सप्ताः एव नोकषायाः नियमात् क्रोधे संक्षुहति।।
238
कोहं च छुहइ माणे माणं मायाए णियमसा छुहइ।
मायं च छुहइ लोहे पडिलोमो संकमो णत्थि।।
kohaṁ ca chuhai māņe māņaṁ māyāe niyamasă chuhail
māyar ca chuhai lohe padilomo sarkamo natthill
क्रोधं च छुहति माने मानं मायायां नियमात् क्षुहति । मायां च छुहति लोभे, प्रतिलोमो संक्रमो नास्ति।।

Page #251

Appended Verses on Chapter on Destruction : (237)
Transition of Sub-species
It should be known that normally, all the sub-species of deluding karma undergo transition successively. But the passion of greed, as a rule, does not undergo transition.
The destroyer undertakes transition of (1) feminine libido and (2) neuter libido into masculine libido.
Similarly, he undertakes transition of seven quasi-passions (including masculine libido and six quasi-passions), as a rule, into gleaming
anger.
As a rule, the destroyer undertakes transition of
(i)
Gleaming anger into gleaming pride
(ii)
Gleaming pride into gleaming deceit and
(iii)
Gleaming deceit with gleaming greed.
There is no reverse transition of these sub-species.

Page #252

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241
Chapters on Passions
जो जम्हि संछुहंतो णियमा बंधहि होइ संछुहणा ।
बंधे
हीणदरगे अहिए वा संकमो णत्थि । ।
jo jamhi sanchuhanto ṇiyamā bandhamhi hoi sanchuhaṇā/
bardheṇa hīṇadarage ahie vā sankamo ṇatthi//
यो यस्मिन् संक्षुते नियमात् बंधे भवति संछुहणा ।
बंधेन हीनतरके अधिके वा संक्रमो नास्ति । ।
बंधे होइ उदओ अहिओ उदएण संकमो अहिओ ।
सेढि अतगुणा बोद्धव्वा होइ अणुभाये ।।
bandheṇa hoi udao ahio udaeņa sankamo ahio/ guna-sedhi-anantagunā boddhavvā hoi anubhāge// बंधेन भवति उदयो अधिको, उदयेन संक्रमो अधिको । गुण- अनंतगुणा, बोद्धव्या भवति अनुभागे । ।
बंधे होइ उदओ अहिओ उदएण संकमो अहिओ । गुणसे असंखेज्जा च पदेसग्गेण बोद्धव्वा । ।
bandheṇa hoi udao ahio udaeņa sankamo ahio/
gunaseḍhi asankhejjā ca padessageṇa boddhavval/ बंधेन भवति उदयो अधिको, उदयेन संक्रमो अधिको ।
गुणश्रेणि असख्येयाच प्रदेशाग्रेण बोद्धव्या ।।

Page #253

Appended Verses on Chapter on Destruction : (239)
The destroyer living being undertakes the transition of under-bonding species into the same/similar to bonding species only in which it undergoes transition.
With respect to bonding, he does undertake transition of any bonding species into bonding species, which have a lower duration. However, he cannot undertake transition into those species, which have a higher duration than the bonding species.
The intensity-based fruition is more than the intensity-related karmic bond. The transition is still more than the fruition.
In this case, the term 'more' with respect to intensity should be taken in terms of infinite times the geometrical series.
[The intensity-based bond is the least of all].
With respect to group of points, the fruition is more than the intensity related bonding. The transition is still more than the fruition.
In this context, the term 'more' should be taken to mean an innumerable time the multiplication series with respect to group ofpoints.

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242
उदयो च अणंतगुणो संपहिबंधेण हाइ अणुभागे। से काले उदयादो संपहिबंधो अणंतगुणो।।
udayo ca añantaguņo sampahibandheņa hoi aņubhāgel
se kāle udayādo sampahibandho aṇantaguņoll उदयश्च अनंतगुणः संप्रतिबंधेन भवति अनुभागे। तस्मिन् काले उदयतः संप्रतिबंधो अनंतगुणो।।
243
चरिमे बादररागे णामागोदाणि वेदणीयं च। वस्सस्संतो बंधदि दिवसस्संतो य जं सेसं।।
carime bādararāge ņāmāgodāņi vedaniyaṁ cal
vassassarto bardhadi divasasanto ya jaṁ sesam//
चरिमे बादर-रागे नामा-गोत्राणि वेदनीयं च।
वर्षस्यान्ते बधति दिवसस्याते च यं शेष।।
244
जं चावि संछुहंतो खवेइ किटिं अबंधगो तिस्से। सुहुमम्हि संपराए अबंधगो बंधगियराणं ।।
jaṁ cāvi sanchuhanto khavei kittiṁ abandhago tissel
suhumamhi samparāe abandhago bandhagiyarāņamll
यं चापि संछुहंतो क्षपति कृष्टिं अबंधकः तस्य। सूक्ष्मे संपराये अबंधको बंधकः इतराणां।।

Page #255

With respect to intensity,
(i)
(ii)
Appended Verses on Chapter on Destruction : (241)
the current fruition is infinite times the current intensity bondage and
the immediately occurring intensity bondage is infinite times the fruition occurring in later Samayas.
The karmic destroyer, at the ultimate Samaya of gross passion (or attachment) in the ninth spiritual stage of similar volitions, binds the three non-destructive karmas of (1) Physique-making (2) statusdetermining and (3) feeling producing with a duration of under a year or a year less by an Antarmuhūrta.
Similarly, he binds the remaining three destructive karmas of knowledge-obscuring, conation-obscuring and obstructive ones with a duration of under a day (i.e. 2-9 Muhūrtas).
The karmic destroyer does not bind the same intensity-reduction, which he destroys while undergoing transition.
Further, he remains non-bonder of intensity-reductions of subtle passion during the period of its experience in the tenth spiritual stage of subtle passion.
However, he is the bonder of the remaining other intensity-reductions during the period of experiencing or destruction.

Page #256

(242) :
Chapters on Passions
245
जाव ण छदुमत्थादो तिण्हं घादीण वेदगो होइ।
अधऽणंतरेण खइया सव्वण्हू सव्वदरिसी य।।
jāva ņa chadumatthādo tinhaṁ ghādīņa vedago hoi/
adha' nantarena khaiyā savvanhū savva-darisi yall
यावत् न छद्मस्थातः त्रिणां घातिनां वेदको भवति।
अथ अनंतरेण क्षपिता सर्वज्ञः सर्वदर्शी च।।

Page #257

Appended Verses on Chapter on Destruction : (243)
The karmic destroyer, at the non-omniscient twelfth spiritual stage, remains experiencer of three destructive Karmas. Later, the moment he destroys them, he becomes omniscient and omnivisioned.

Page #258

3p 25 25. Last Large Chapter : PAŚCIMA SKANDHA
Summary This Chapter may not be a part of the main text of Kasāya-pāhuda (Chapter on Passions), but it is the concluding part three of contents after the verse 245. This Chapter also deals with the process of karmic destruction, as it is not complete unless the destruction of nondestructive Karmas is described.
The term 'last' has many contextual meanings:
(1)
Destruction process of the last non-destructive Karmas after the destruction of destructive Karmas.
(2)
Destruction of the gross body along with luminous and karmic bodies as a quasi-karmic part of the last journey towards salvation.
(3)
The Jiva-points associated with the last karmic and gross body.
All these matters are described in this chapter. Though the contents of this chapter are related with 'Mahā-karma-prakrti-prābhsta' but they are also related with Peija-dosa-pāhuda and it is, therefore, necessary here.
The omniscient at 13l spiritual stage undertakes the process of omnisciental emanation with auspicious volitions when his life is to last for an Antarmhūrta to equalise the karmic durations.

Page #259

Paschima Skandha : (245)
CHAPTER 25
First of all, he undertakes the rod-like emanation (Danda-samudghāta) of the points of the Jiva where he destroys innumerable major parts of the duration of the non-destructive Karmas and infinite parts of their intensity except the life-span Karma. Afterwards, he undertakes the door-panel like emanation (Kapāṭa-samudghāta) and layer-like emanation (Pratara-samudghāta) and sheds innumerable and infinite parts of the duration and intensity of the above Karmas. He, thus, undertakes the fourth kind of emanation- the world-filling emanation (Loka-pūraṇa-samudghāta) of the points of Jiva where the duration of life-span Karma is led to last for an Antarmuhurta while the duration of other Karmas is innumerable times this duration. All these emanations lead to karmic shedding. The Antarmuhurta duration of other Karmas is numerable times the Antarmuhurta duration of lifespan Karmas as per Nagahasti. During the omnisciental emanation, the intensity of inauspicious Karma points is attenuated. Afterwards, he gradually destroys the intensity and duration of Karmas, and, then, there is cessation of various gross and subtle activities or yogas and respiration through gross or fine gross bodily activity. While undertaking the cessation of various mental, vocal and bodily activities, the Karma-destroyer attenuates the karmic supervariforms and turns them into unprecedented super-variforms (which are equal to the innumerableth part of Jagasreni (or its square root or innumerableth part of the preceding supervariforms). These are turned into brick-shaped fine karmic portions for an Antarmuhūrta (krstis

Page #260

(246) :
Chapters on Passions
involving innumerable-fold increase and decrease) which are equal to innumerableth part of the unprecedented super-variforms and destroys them later. This process leads to the third stage of absolute meditation involving only the infallible fine activities. The omnisciental emanation leads to equalise the durations of three non-destructive Karmas with the life-span-determining Karma. All these processes occur at the thirteenth spiritual stage.
Later, the active omniscient moves on to the fourteenth spiritual stage of static omniscience where he acquires the fourth stage of infallible terminatior of all activities and mastery over all the good conduct and attributes followed by destruction of all the Karmas and attainment of salvation. At this stage, he destroys first the 72 karmic species in the penultimate Samaya and 13 karmic species in the ultimate Samaya (thus, 85 species in all) before his salvation. (They have been detailed in Table-4 of 'Introduction').

Page #261

CHAPTER 26
NOTES
01. The term 'Pāhuda' is a Jinistic technical term, which has a
Saṁskrta form as 'Prābhrta', which means a basket or presentation. However, many texts define it in terms of an explanatory composition through syllables on a specified topic having a specific size in terms of number of verses. It may contain up to twenty topics in terms of versified or general aphorisms. It has a synonym of 'Adhikāra', which means a chapter. It is stated that the scriptural texts have many sections (called Vastus) each of which contains twenty chapters (Prābhrtas) each of which contains 24 sub-chapters (Prābhỉta-prābhịta) each. (See details in 'Introduction'). The first verse indicates the canonical origin of the Chapters on Passions or Attachment and Aversion". The Jaina canons are four-foldly classified in terms of (i) Precanons (Pűrvas or Pre-Mahaviran), (ii) Primary Canons (Angas), (iii) Secondary Canons (Angabāhyas) and (iv) Procanons (of Digambaras). There are 14 Pre-canons, 12 Primary canons and 14 Secondary canons as per Digambaras and 34 or more as per Svetāmbaras. Their details are given in the
commentary and tabulated as below in Tables 1-3. The tables below do not indicate Digambara texts like Şațkhandāgama and this text itself in any of their categories. However, Upadhye, J.P. Jain, Dundas and others have stated them in a separate category of pro-canons mentioned in table 1 of 'Introduction'. They have different sources of scriptural origin:

Page #262

(248) Chapters on Passions
1.
2.
4.
Name
6.
3. Viryāpravāda
Astināstipravāda
7.
Table 1: Details of Pre-canons
Utpäda Pūrva
Agrāyaṇi Pūrva
5. Jñāna-pravāda
Satya-pravāda
Ātma-pravāda

Padas
10'
9.6x106
7x106
6x106
9.9x106
1.06x101
2.6x108
Vastus
10
14
8
18
12
12
16
Contents
Origin, decay,
permanence of
substance, and modes with respect to many standpoints.
700 good and evil
standpoints, 6 realities, 9 categories and 5 existents (363 philosophical systems)
Seven types of potencies
Description of existence of substances with respect to four-fold own nature and their nonexistence wrt four-fold alien nature, positive and negative aspects with respect to standpoints

Five kinds of knowledge, nature of reason and other subsidiary cognitions.
Ten kinds of truth and seven-fold predications
Establishment of existence of Jiva refuting different negative
standpoints, 14-fold description of Jiva.

Page #263

Notes : (249)
8.
Karma-pravāda
1.8x10?
20
Description of 5-fold Karmas in terms of classificatory, nonpassioned, austerities, movement and injurious Karmas.
9.
Pratyakhyānapravāda
8.4x109
30
Limited and unlimited renunciations with respect to 4-fold nature.
10
Vidyānu-pravāda
1.1x10?
15
11 Kalyāņa-pravāda
2.6x108
10
12
Prāņāvāya
1.3x108
10
100 kinds of lower category of learning and 500 kinds of deity-based learnings, methods of accomplishment, effects. Eight-fold prognostics, astronomy and welfareearning stories of great men. Growth and loss of tenfold vitalities, 8-fold Āyurveda related with elephants, horses, animals and human beings etc. Science of dance and music, distinctive bodymarks, metrology, figures of speech or ornamentation etc. and characteristics of male, female and neuter etc.
13
Kriyāviśāla
9x10?
10
14
Lokabindusāra
12.5x10?
10
8-fold mathematics, salvation, methods and accomplishments.
Total
9.506x10?
195

Page #264

(250) Chapters on Passions
1.
2.
3.
5.
6.
4.
8.
Each of the Vāstus (sections) have twenty chapters (prabhṛtas) each, thus, there is a total of 3900 chapters. Table 2: Details of Primary Texts (Angas)
9.
Name
Acārānga
Sūtrakṛtānga
Sthānanga
4. Samavāyānga 1.64x10
Vyakhyāprajñapti
Jñātā
7. Upāsakadaśā
dharmakathā
Antakṛtadaśā
Anuttaropapātika
Padas

1.8x101
3.6x104
4.2x104
2.28x105
5.56x10
11.7x105
23.28x105
92.44x105
Current
Padas
2644
2100
~3750
~1700
~15800
~5700
~860
900
192
Rules, practices for
ascetics
Contents
Different doctrines, Feminology, Masculinity, sexology
etc.
Cataloguing with respect to substance, time, etc.
Collective description of materials with respect to substance, time etc.
60000 questions and answers, viewpoints
Legendary religious stories by lords through divine speech
11 model stages of laymen's spiritual
progress
Legendary stories about ascetics liberated
Stories about ascetics moving to Anuttara vimānas.

Page #265

Notes : (251)
10
Praśnavyākarana
93.16x109
1250
Prognostics, four types of stories,
| 11
Vipaka-sūtra
1.84x10?
1250
Stories relating to fruition of meritorious and demeritorious Karmas
12
Drstivāda
Five kinds
a)
36.05x10
15.03x10
Parikarma Candiaprajñapti Sūryaprajñapti Jambūdīva prajñapti Dvipasāgara prajñapti Vyākhyāprajñapti Sutra
3.25x10
52.36x109
84.36x 10
88x109
5x103
Prathamānuyoga
Cūlikā
Jalagatā Thalagatā Māyāgată Rūpagatā Ākāšagatā Pūrvagatā
iv
2.09x10? 2.09x107 2.09x107 2.09x10? 2.09x107 95.5x10 1.1x10
e)
(See Table 1)
Total Padas

Page #266

(252) :
Chapters on Passions
Table 3 : Details of Secondary Canons of Digambaras
.
Names
Contents
1.
Sāmāyika
Four-fold equanimity practice, i.e. control over attachment & aversion
ei
Caturvinsati-stava
4-fold eulogy of 24 taintless fordbuilders.
Vandanā
miť
Bowings to one ford-builder or its temple.
Pratikramana
Observance of 7-fold penitential retreat.
ó
Vinaya
Observance of five-fold humility
ó
Krtikarma
Activity of salutation to 5 paragons
ó
Dasavaikālika
Various conduct of monks
8. 9.
Uttarādhyayana Kalpya-vyavahāra
Endurance of affliction and inflictions Expiation on violation of vows / conduct
10
Kalpyākalpya
Permitted and prohibited conducts for monks
11
Mahākalpya
Permissible duties during sacred activities like initiation etc.
12
Pundarīka
Activities leading to rebirth in celestial destinity (donation, worship, moral conduct etc.)
13
Mahāpunđarika
Specific austerities and fasting etc. for better rebirth.
14 Niśīthikā
Expiation methods [They describe own tenets only). (1) Satkhandāgama from second pre-canon

Page #267

02.
(2)
Notes : (253)
Kaṣāya-prabhṛta from fifth pre-canon named Jñānapravāda (Discourses on Knowledge). Later, the commentator states that this text has two names.
(1)
(2)
Kaṣāya-Präbhṛta and
Pejja Prabhṛta or Pejja-dosa-Prabhṛta (Chapters on Attachment and Aversion).
However, the first name has been most popular. Both these names are attributive as they indicate the attributes of passion, attachment and aversion of Jīva.
The scriptures point out that Indrabhuti Gautama, Chief disciple of Mahāvīra (599-527 B.C.E) composed this text in 16000 medium syllables consisting of 2.615 x 1015 letters. Acarya Gunadhara has abridged the meaning of original text in 180 aphorismic verses consisting of 32 letters each or 4 parts of 8 letters each, thus, having 720 parts and 5760 words. The terms 'Sutra' (aphorism) has been defined as the words told by any of the following four:
(1)
The Chief disciples
(2)
The self-enlightened
(3)
The scriptural omniscients and
(4)
The ten canon-proficients.
They have nine characteristics mentioned in many texts like Dhavala and Avaśyaka Niryukti etc. as shown in 'Introduction' under 'Form of KP'.
The verses of the composer of KP have the above qualities and there should be no objection in treating them as aphorisms or Sūtras in a formal way.

⚫

Page #268

(254) Chapters on Passions
S.
N.
(a)
01.
The author has made three promises through this verse:
(1)
The total number of verses in the text is 180
(2)
(3)
The verses in the text have four varieties:
(1)
Doctrinal or basic verses (Sūtragāthās) Non-doctrinal verses (Asūtragāthās)
(3) Appended verses (Cūlikā gāthās) (4) Explanatory verses (Bhāṣya-gāthās)
The text contains 15 chapters
The number of verses in each chapter (to be described in later verses).
92
55
12
86
Total 245
Despite the mention of 180 verses in verse 2, the text, in fact, contains 245 verses as above. The details of non-doctrinal verses is given below:
Non-Doctrinal Verses
(4)
(5)
(6)
(7)
Chapter
Related verses
Duration-mentioning verses

Transition-related verses
Name-mentioning verses
Table 4: Details of Verses in Chapters
Chapter Name
Doctrinal Verses
1-5
Total
The verses in each chapter are described in later verses as
tabulated in Table 4.
Attachment and Aversion, duration, intensity, bonder-1, bonder-2

Total
Verse
283
3
12
06
35
02
55
Verse
No.
21-23

Page #269

Notes : (255)
02. 03.
6 7
59-62 63-69
8 9 10
70-85 86-90 95-109
06.
07.
11
Experiencer (Vedaka) Functional consciousness (Upayoga) Fourfold passions (Catusthāna) Synonyms (Vyañjana) Subsidence of faith deluding Karma (Darśanamoha-upśāmanā) Destruction of faith deluding Karma Acquirement of partial and total Acquireme restraint Subsidence of conduct deluding Karma (Cāritramoha- upaśāmanā) Destruction of CD Karma (Cāritramoha-kşapaņā)
110-114
08.
12-13
1
115
09.
14
8
116-123
15.
22+6 =
22
28 162
213*
(a)
e
See note on verse 11-12
92
Destruction of collective
reduction in intensity (c) Destruction of passion or
destruction of subsided passion (d) Compilatory verse
Total (b) Explanatory verses (See Table-5) (c) Informative verses regarding text
Total (d) Non-Doctrinal Verses 01. - No. of verses in each chapter 02. - Specific versification 03. - Aphorismic verse details
180
1
10

Page #270

(256): Chapters on Passions
04.
05.
06.
07.
08.
S.
No.
01.
02.
03.
04.
05.
06.
07.
08.
09.
10.
11.
12.
13.
14.
Explanatory enumeration
Names of chapter
Duration indicating verses
Transition related verses
Appended Verses (10 of them are
repetition)

Total
Total No. of verses 180 + 65 =
Table 5: Explanatory Verses.
No. Explanatory
Verses
Doctrinal Verses
124
130
142
147
151
155
157
162
166
169
182
186
191
194
5
11
433 - 4 3 2
1
12
3424

22
6
35
12
65
245
11-12
13-14
15-20
24-58
234-245
Actual Verses
125-129
131-133 134-135 136-141
143-146
148-150
152-154
156
158-161
163-165
167-168
170-174
175
176-181
183-185
187-190
192-193 195-198

Page #271

Notes : (257)
199
200-203
204
205-206 208-212
207
213
214
215
216
217
218
219-228
229
230-231
There may be an alternative meanings of these five chapters:
Chapter on attachment and aversion. Chapter on duration of Karmas Chapter on intensity of Karmas The word 'Ca' (and) in the verse leads to the fourth chapter as below: Chapter on points or space point, last durational points and capability for fruitionable and non
fruitionable karmic points. (5) Chapter on Bonder and Transition. The point and
configuration bonds are included in the second and
third chapter. The two chapters are separate, but they have been described through one verse only. All the sub-chapters like transition, attenuation, intensity reduction (leaning) and destruction related with destruction of conduct-deluding Karma are included in the main chapter containing 28 doctrinal verses besides their explanatory verses.
06.

Page #272

(258) Chapters on Passions
06.
08.
09.
:
The two chapters are separate, but they have been described through one verse only. All the sub-chapters like transition, attenuation, intensity reduction (leaning) and destruction related with destruction of conduct-deluding Karma are included in the main chapter containing 28 doctrinal verses besides their explanatory verses.
4.
The basic doctrinal verses are pregnant with hidden meanings. They require explanatory verses. In contrast, the non-doctrinal verses do neither indicate many meanings, nor they require explanatory verses.
The verses in the chapter on the destruction of conductdeluding Karma are classified in two categories:
(1)
Basic, meaningful or doctrinal verses Multi-meaningful verses
(2)
The first category involves additional explanatory verses which number 86 as per verses 11-12; while the verses of second category are seven and they are self-explanatory without any explanatory verses.
11-12. The chapter on destruction of conduct-deluding Karma has four sub-chapters, which contain the doctrinal and explanatory verses as below:
Sub-chapter
1. Transition
2. Attenuation
3.
Intensity reduction
Destruction of Intensity reduction
Doctrinal
verses
4
3
10

4
Explanatory
verses
23
8
41
21
07
14

21
86
13-14 These two verses mention the names of 15 chapters of this
text. Though they should have been stated earlier, before
5,11,4,3
3. 1, 4
3, 2, 12, 34,
2, 4, 4, 2, 5,
0
1, 1, 10, 2

Page #273

15.
specific numeration of doctrinal and explanatory verses; still they are required, as without them, one could not learn the number of verses in each chapter. Here, the chapter on experiencer (Vedaka) also includes the process of fruition and pre-maturation. The term 'righteousness' (Samyaktva) includes the last chapters of subsidence and destruction of faith-deluding Karma.
Notes : (259)
These verses indicate that there is enunciation of only deluding Karma primarily and other ones are named only secondarily.
For the classification of additional verses beyond 180, see notes on verse 2.
The author of Jayadhavala has clarified the contradiction in number of verses in verse 2 (180) and their actual number in the text. He also mentions an opinion that the additional 53 verses (except appended ones) are composed by Acarya Nagahasti, However, Vīrasena opines that they are composed by KP author, but they have not been counted in 180 as they are not directly related with any of the specific chapter.
In contrast, with the counting of Gunadhara- author of KP Acarya Yativṛṣabha mentions a second naming of these chapters with some difference. Further, Virasena has given his own opinion on both the namings indicating a third variation in the names of 15 chapters. However, these names do not conflict with the contents of the text. We need not, therefore, give details on these namings.
The six verses 15-20 refer to the non-counted verses (among 180) dealing with the duration or time period of different

Page #274

(260) :
Chapters on Passions
cognitive and physical activities. Neither the author, nor the commentator has mentioned the quantitative meaning of the terms 'numerable' (Sankhyāta), a little more (Viseșādhika) and Āvali (which is now calculated to be equal to 104 sec. as per Mahendra Muni, SCPC, p.286). Thus, the states or times of different processes in the verses cannot be expressed in current quantitative terms.
However, the commentator states that the term 'Višeșa' should mean 'numerable Āvalīs' here (Vol. 1, p.305). Further, the commentator states that there is virtually no temporal difference between the stages of perceptual judgment, and memorisation (Dhāraņā). The time mentioned for the later refers to the imprints created by it.
The vocable knowledge is stated to have two varieties: (1) Lingual (worldly and super worldly) and (2) importal or inferential. It is further stated that the minimum respiration time refers to those of patients, deficient-sensed and fine one-sensed being etc. (p.311).
16.
This verse mentions the minimum time of respiration qualitatively. Generally, a human being normally respires 30-40 times per minute. It means the time for one respiration is about 1.5-2 seconds. This time is variable under different condition (say, during meditation or breath control etc). Hence, this cannot be stated accurately. And, then, there is the term 'little more than' which is also qualitative only. Hence, exact values of these times cannot be stated. If 'little more than' is taken as 'numerable Āvalīs' as in verse 15, it will be somewhat contradictory to scriptures.

Page #275

Notes : (261)
17.
This verse also faces the above problem of quantitative expression for the specific times there. However, the order of 'passions' is somewhat different: pride anger → deceit → greed in contrast with the normal one. No definition of Kșudra Bhava (Trifling birth) is given. However, it has been stated to be two-fold with respect to the completioned and temporally non-completioned ones-both of them with minimum and maximum time periods.
20.
The six verses, describing the number of verses (1) in each chapter and (2) minimum and maximum durations at different states are not taken as doctrinal verses as they deal with the general informative contents rather than those related with any of the specific chapter.
The verses 20 referring to maximum duration is very short, but its sense is highly detailed. The word 'prthaktva' indicates the duration for remaining two senses, three yogas and sense of touch, etc. H.L. Shastri has given maximum duration of all other processes in order.
:
21.
This verse is the starting point of the first chapter and has a questioning nature, which abounds in this text. In elaboration, the commentator has given details of attachment and aversion with reference to different standpoints and twelve disquisition doors like (1-3) ownership, time and interval with respect to single Jiva and many others with respect to many Jivas. Thus, the questions have been well attended by the commentator.

Page #276

(262) Chapters on Passions
22.
1.
2.
3.
4.
The attachment and aversion may last for all the times in general and may have a minimum duration of one Samaya and a maximum duration of innumerableth part of a Palyopama, 1/In . P.
The commentator has stated that anger and pride represent aversion while the other two passions represent attachment. Similarly, the laughter, liking and three libidos are forms of attachment and the rest four quasi-passions are forms of aversion. In general, however, all the passions are aversional with respect to pragmatic standpoint.
The first part of the verse 22 mentions only three kinds of bonds of deluding Karma. Hence, the second part of the verse should be taken as referring to the three aspects of the fourth mass-point bond.
This verse also represents an alternate version of five chapters mentioned in verse 3 above. They could be shown as below:
Verse 22
Chapter on attachment and aversion
Chapter on configuration, duration and intensity bonds
Chapter on mass point, destruction & non-destruction and minimum & maximum duration
Bondage
Transition

Verse 2
greed
Duration (includes configuration of verse 22)
Intensity (including 3 chapters of verse-3)
Bondage
Transition

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Notes : (263)
There may be other alternatives also for these first five chapters maintaining the totality of contents of the whole text. The chapters 4 and 5 are mentioned in verse 23 later.
This verse has the largest amount of commentary covering six Jayadhavalā volumes 2, 3, 4, 5, 6 and 7.
23.
This verse describes the last two chapters of bondage and transition related with deluding Karma. The first point of the verse indicates the configuration, duration, intensity and mass point bonds while the later part indicates the transitions in all these bonding processes. Indirectly, the verse indicates four kinds of karmic bonds in general: (1) configuration or species (2) duration (3) intensity and (4) mass-point. The transition is also four-fold in this way.
However, the transition process could be five-foldly described: (1) succession (2) nomenclature (3) quantity or size (4) describability and (5) chapters. The term 'Sankrana' (transition) is an attributive name. Its description is infinite with respect to meanings and it is numerable with respect to letters and disquisition doors etc. It has been described with respect to own tenets. Its chapters are four-fold.
[This description follows the Dhavalā tradition)
The transition process can be six-foldly posited: (1) Nomenclatural (2) Representational (3) Substantively (4) Spatially (5) Temporally and (6) Modally.
This part of the verse is related with transition of karmic subspecies (Prakrti-sarikrama) rather than basic species. In fact,

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:
there is no 'transition' in eight basic species of Karma. Hence, the term transition refers only to transitions of sub-species of Karmas. It has two varieties: (1) transition of individual species and (2) possible transition of groups of species in unit Samaya (Prakṛti-sthāna-sankrama). See 'Introduction'.
24-25. The five-fold description of transition has already been stated in verse 23. The four positings are also well-known in the form of substantive, spatial, temporal and modal ones. (They exclude the namal and representational positings). The sevenfold standpoints are also well-known. The eight-fold issues are related with transition of karmic species. The summarised details of issues (Nirgama) include the following:
Details about transition of individual species
Details about total transition of species in groups in unit Samaya.
(1)
(2)
(3) Reception (Pratigraha) of species under transition.
(4) Reception of species under group transition in unit Samaya.
(5-8) Four opposite processes-one for each one of the above.
It means there are two kinds of non-transitions and nonreceptions. All these eight issues are mentioned in verse 26.
The maximum transition could be of 27 species of deluding Karma while non-maximum transition has lesser number of species.

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Notes : (265)
26.
(3)
(14)
The commentary indicates 24 disquisition doors of single species transition in terms of (1) Beginningful transition, (2) Beginningless transition
Permanent transition
Temporary transition (5-6) Maximum and non-maximum transition (7-8) Minimum and non-minimum transition (9-10) Total and non-total transition in addition to many
others with respect to single Jiva and many Jivas,
which are as below: (11) Positional or namal description (12)
Ownership with respect to one Jiva (13) Time with respect to one Jiva
Interval with respect to one Jīva (15) Thoughts on permutation-combination with respect to
many Jivas. (16) Proportional distribution with respect to many Jīvas. (17) Metrology with respect to many Jivas (18) Spatial description with respect to many Jivas. (19) Contact with respect to many Jīvas. (20) Time with respect to many Jīvas. (21) Interval with respect to many Jivas. (22) Proximity with respect to many Jivas. (23) Modes with respect to many Jīvas. (24) Relative numeration with respect to many Jīvas.
The Cūrņi mentions three additional disquisition
doors (25-28) as below: (25) Arm-like bond
Positioning of syllables (27) Six-fold increase and decrease
.
(26)
Positio

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Most of these disquisition doors have two kinds of description: (1) general and (ii) particular. Further, out of them, seven disquisition doors (from 2-7 and proximity) are not possible in case of normal description. The Cūrņi has not described the easier eleven disquisition doors, but Vīrasena has described them all.
27.
Here from, the next 32 verses are doctrinal verses related with sub-species transition in groups in unit Samaya. The verse 27 indicates how many types of sub-specie undergo total transition in unit Samaya and how many do not do so in the same time. The faith-deluding Karma (FD) does not undergo transition in conduct-deluding Karma (CD). Hence, it is only the 25 sub-species of conduct deluding Karma and only two species of faith-deluding Karma undergo transition in unit Samaya. Thus, all the 28 species in a group do not undergo transition. The other group transitions are specified below as per the commentators in Table-6. The next eleven verses indicate how many receptor (and assimilators) positions are there for group transition in unit Samaya and how many non-receptor positions are there for the same as summarised in Table-6.
Table 6 : Transition and Receptor Positions
Verse
GroupTransition
No. of Receptors
28
Details of Receptor
Positions 28-10 (23, 24, 25, 26, 27, 21, 16, 12, 8, 20) 22, 15, 11, 19 17,21
29 30
26, 27
25
4 2

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Notes : (267)
Nau
22, 15, 11, 7, 19 14, 10, 7, 18 13, 9, 7, 17, 5, 21
6,5 1 5 1 4 1 6 2 6,5 2 5,4
5,3,4 2 4,5 13
2, 3, 4
be NNNW NW - nwnn
-
4,3
1 2 3 3, 1, 2 2 3,4 2 3,1
2 2,1 38 1
1 1 As only the 22-species of deluding Karma are bound, simultaneously, they undergo transition and, thus, there are a maximum of 22 receptor positions. The other six positions are, thus, non-receptor ones. In addition, four non-receptor positions (20, 16, 12, 8) are also there as they do not serve as receptor positions due to differences in spiritual stages. Thus, 18 receptor positions and 10 nonreceptor positions are mentioned here.

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S.
No.
1.
2.
3.
4 5 6
4.
7.
8.
9.
10.
11.
12.
13.
14.
15.
Chapters on Passions
Table 7: Receptor Positions with Spiritual Stages.
Sp.
St.
1
1,2
3
4
5
6
7
8
9 SL
10 SL
11 SL
12
DL

Possible
Receptor
Position
22, 21
21
17
19, 18, 17
15, 14, 13
11, 10, 9
11, 10, 9
11,9
7, 6, 5, 43,
2, 1
5, 4, 3, 2, 1
No.of
Receptor
Positions
22
21
19
18
17
15
14
13
11
10
9
7
5
4
Details of Receptor positions
16 passions + 1WF + 1 fear + 1 disgust + 2 one of the couples (Likingdisliking) + 1 libido
(a) 28-(3FD+4IB passions)
(b) 22-1(WF)
17 Bonding species + 2 (WF+RWF)
19 above-IRWF
18 above-1RF
13 bonding species + 2 (RF+WF)
15 above-11 (RWF)
14 above-1RF
13 above-2 (RF+RWF)
11 above-1RWF
10 above-1RF
4 gleaming passions + 2 (RF+RWF) + 1
masculine libido
7 above-Masculine
libido
6 above-gleaming anger
5 above-gleaming pride

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Notes : (269)
w
4 above-gleaming deceit
N
3 above-gleaming greed or 1 RF + 1 RWF
1.
39.
. - 1 2 above-gleaming deceit There may be some alternative counting also, but they have not been included here. These Tables refer to Jayadhavalā Vol.8. The verse 39 indicates six points through which origin of transition positions is to be searched or studied. The verse indicates 14 investigation doors for studying transitions, receptions and dual positions. The verse indicates the fourteen spiritual stages (guņasthānas) where the transition and receptor positions are to be
40.
41.
studied.
In addition, all the 14 disquisition doors have also been
indicated here by part-mention of time and ownership. 42-48 These seven verses describe the transition positions in
different investigation doors in an irregular order.
The verse 42 mentions transition positions in all destinities. However, this verse should be taken as a part mentioning one. Thus, one could describe transition positions with respect to senses, embodiments, yoga (activity) and mind-endowment (Sanjñi) as shown in Table 8. This verse indicates only the transition positions and not other positions. They could be learnt from earlier references.

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Table 8: Transition positions in different Investigation Doors S. Inyestigation door
Transition Group of No.
positions species 1. Destinity (a) Infernal, celestial
27, 26, 25
23, 21 (b) 5-sensed sub-humans
-- do -- (c) Human destinity (d) 1-sensed, deficient-sensed and
3 27, 26, 25 non-mind endowed 5-sensed
beings 2. Senses (a) 1-4 sensed
27, 26, 25 (b) 5-sensed 3. Embodiments (a) Mobiles
All Non-mobiles
27, 26, 25 4. Mind-endowment (a) Non-mind-endowed beings
27, 26, 25 (b) Mind-endowed beings
All 5. Activity or Yoga (a) Four mental activities (b) Four vocal activities
All (c) Gross bodily activity
All (d) Gross mixed bodily activity
27, 26, 25,
23, 21
ANI
All

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Notes : (271)
(e) Protean mixed bodily activity (f) Karmic bodily activity (g) Protean bodily activity (h) Communication and mixed
communication bodily activity 6-7 Restraint and righteousness (a) Wrong faith
5
-- do --
-- do -- As per infernal
27, 23, 21
27, 26, 25,
23
25, 21
(b) (c) (d)
Right-cum-wrong faith Righteousness Partial restraint
27, 26, 23 22, 21
(e) (f)
Total restraint Non-restrained right faith
27, 26, 25 23, 22, 21
27, 26, 25 23, 22,21
8. Aureated beings (a) White aureated (1-11 Sp.St.)
Yellow and red aureated (1-7
sp.st.) (c) Grey, blue & black aureated 1-4
sp.st. 9. Libido (a) Devoid of libido beings*
27, 26, 25,
23, 21
Excludes
5-zero positions (27, 26, 25
23, 21)

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(b)
Neuter libido
(c)
Feminine libido
27, 26, 25 23, 22, 21 20, 13, 12 27, 26, 25 23, 22, 21 20, 19, 13
12, 11 27, 26, 25 23, 22, 21 20, 19, 18 13, 12, 11
10
(d)
Masculine libido *The zero transition position in cases (a) is described in verses 4952.
10. (a)
Passions Passion of anger
16
27, 26, 25 23. 22, 21 20, 19, 18 14, 13, 12 11, 10,4,
3
(b)
Passion of pride
16 above +9,8,2
All
(c) Passion of deceit and greed (d) Devoid of passion 11-12 Knowledge and conation (a) Sensory/vocable & clairvoyant
knowledge and conation (Ocular
and Non-ocular) (b) Telepathic knowledge
21
23-(26,25)
(c)
Three a-knowledges
27, 26, 25
23, 27

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Notes : (273)
13- 14 Intaker and Liberatibility
(a)
Intakers
(b)
Liberatables
(c)
Non-intakers
27, 26, 25
23, 21
(d) Non-liberatables
25 49-52 These verses indicate the number of zero transition (or nontransition) positions in different libidos as in Table 9.
Table 9 : Zero Positions and Libido
Libido
Details
TrP
Zero positions
No.
1.
Devoid of libido
5
27, 26, 25, 23, 22
18
Neuter libido
19, 18, 14, 11, 1-
9
10
3. Feminine libido 12 18, 14, 1-10 11 4. Masculine libido 10
14, 1-9 13 53-54. These two verses describe the zero transition positions in case of passions: Passions
Zero positions No. TrP
(2) (3-4)
Passion of Anger Passion of Pride Passion of deceit and greed Devoid of passions
7 9, 8, 7, 6, 5, 2, 1 4 7,6,5,1 No zero position
16 19 23
(5)

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56.
Existentially, the deluding Karma is connected with 15 species and it has 10 bonding positions as given in the verse.
One should learn about the transition positions in each of these positions of existence and bonding.
The commentary has detailed descriptions about the monadic and diadic transition positions in both these cases. The commentary indicates 24 disquisition doors of description of transition of group of species:
57-58
Beginningful transition
(1) (2-3)
Permanent and temporary transition
(4-5)
Maximum and non-maximum transition
(6-7)
Total and non-total transition
(8-9)
Interval and reality based metrology
(10-11) Minimum and non-minimum transition
(12)
Relative numeration with respect to many Jīvas
(13-14) Time and interval with respect to one Jīva.
(15)
Permutation and combination with respect to many Jīvas.
(16)
Proportional distribution with respect to many Jīvas
(17-21) Temporal, contactile, spatial, interval and modal door
with respect to many Jivas. (22-24) Three additional doors, as in rule on verse 26, are also
included through the word 'ca' in 58. The 'ca' in 57 also serves

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Notes : (275)
the same purpose for other doors. They have been discussed here in irregular succession.
59.
The experiencing or fruition of Karmas may be two-fold:
(1)
Pre-matural fruition
(2)
Normal fruition (after completion of normal duration)
Both these points form two sub-chapters of this chapter. This verse deals with maturation and pre-maturation of bond of species-in-group, which also includes single species bond too. The location means the regions of infernals etc. The time may mean either seasons or the stages of life like youth, monkhood etc. The 'mattergy' means the objects of senses. The birth-state means the state of current birth like onesensed etc. The term 'entry' may be included in the term 'normal fruition'.
60.
This verse deals with pre-maturation of duration, intensity and karmic points. The mention of the first two points is concomitant with the karmic points. Hence, point-prematuration has been indirectly stated here. Similarly, the normal fruition with respect to the above points has also been indirectly indicated on the basis of the maxim of part mention. Further, this description will be with reference to single Jīva and many Jivas also. Moreover, the interval and time related with four-fold bonded fruition and prematuration has been indicated in the second part of the verse.
61.
This verse indicates the arm-like or serpent-like description though maximum and minimum pre-maturation of all bond-types. The term 'Vā' means addition of what has not

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62.
63.
:
been stated in the verse. This means many other points like steadiness, indescribable, step-positioning, increase and time etc.
This verse deals with the relative numeration of all the five processes of bonding, transition, pre-maturation, fruition and existence.
The verses 59-62 have a long commentary covering 2 volumes (10-11) of the book, which deal the verse-contents with respect to 24 disquisition doors.
This is the first verse out of seven related with the chapter on applied consciousness. It raises three questions which are responded in the following verses: (1) time of conscious engagement (2) relative time with respect to different passions and (3) repetitive conscious engagement of passion by the Jīvās.
The time here may mean Sāgaropama, Palyopama, innumerableth part of Palyopama, an Āvali or its innumerableth part and a Samaya or numerable Samayas. The passion may be any of the four in which frequent conscious engagement could be there. The minimum and maximum time of their engagement is one Antarmuhurta in nonobstructive state. It is even a Samaya under obstruction.
64. This verse has two inquiries. The specific passion may be any of the four passions of anger etc. The conscious engagements may be numerable or innumerable having duration of an Antarmuhurta. The birth-states may have a life span of numerable or innumerable years. The changes in birth-state

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Notes
: (277)
may be of numerable or innumerable conscious engagements. The passions here are repeated with reference to past time also. Further, the verse also indirectly poses an enquiry of the number of conscious engagements of other passions while under intended passion. The second inquiry refers to a single birth-state as a minimum and two birth states as a maximum.
The variforms of applied consciousness have two varieties: (1) variform of temporally applied consciousness in passions and (2) variform of modal or volitional applied consciousness. The term 'how many' refers to their quantity or measure in general. This verse refers to both kinds of variform. The term 'variform' here means 'kinds' or 'alternatives'.
66.
There may be two kinds of meanings of this verse based on the traditional and non-traditional instructions. In the first case, the intensity and the passion are non-different, while they are different in the latter case. The term intensity, here means fruitional-station. The time here refers to a Samaya. The meaning in text above refers to the traditional instructions
67.
This verse refers to eight disquisition doors related with the Jivas consciously engaged in passions. The first part refers to the knowledge of (1) numerical measure of the reality of Jīva. It also refers to the (2) enunciation of existence. The (3-4) knowledge of spatial and contact is also included here as they are dependent on the realities. The second part of the verse refers to (5) temporal knowledge, which could also include the knowledge of (6) interval as they are collated with each other. The third part of the verse represents the (7) section of

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proportionate distribution. The fourth part indicates the (8) relative numeration.
68.
The verse refers to future conscious engagement in passions also along with the past.
70-71. Each of the four passions has two varieties: (1) general and
(2) specific. The specific variety is four-fold: (1) infinitebonding (2) total renunciatory (3) partial renunciatory and (4) gleaming. This verse does not deal with the specific variety. It describes only the general variety of each passion, which is also four-fold each. The four-fold anger is represented by volitions like lines drawn on various substances. These lines have varying lasting times beginning from large time to smaller time indicating similar state of lasting of volition of anger. Similarly, the pride in general, has also four varieties like rock-pillar, bone, wood and creeper. The similarities are based upon the different nature of volitional blocking and lasting period. The first variety has a hard blocking, while the last one shows very mild blocking volitions of pride. The intensity and lasting time gradually decrease from higher to lower. This classification is normally based on degree of intensity of volitions.
72-73
The deceit represents the volitional crookedness. Its four varieties represent the hardness or softness of breaking the mental bends like the different substances mentioned. These varieties show the gradually decreasing intensity and lasting time of respective volitions.
The greed represents the internal colouration. Its four varieties represent the different types of coloured substances

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74.
75.
78.
Notes : (279)
whose discolouration varies between difficult to easy processes. The greedy nature is gradually changed as one moves from the first to fourth stage of its varieties.
The verse refers to the query about relative proportion or positional strength of the duration, intensity and points of different passions. However, Vīrasena states that durational proportion is not intended here as duration of passions is fixed.
The maximal variform in the verse means the last variform of the last super-variform of creeper-like pride. The minimal variform means the first variform of the first super-variform. This is because only those super-variforms equal to the infinite times the non-liberatables and infiniteth part of the liberatable are more than the minimal variform of creeper like pride which gradually move upward and there is displacement of only one point by loss of other points which leads to its maximal variform making them lesser than it. The word 'ca' in the verse indicates the bracketed meaning of the verse with respect to intensity.
However, with respect to intensity, the maximal variform is definitely infinite times more than the minimal variform. This point should also be applied in case of 15 other varieties.
The term 'Sandhi' means junction or meeting point. The last variform of the earlier and the first variform of the later both form junction. For example, the last variform of creeper like pride and the first variform of wood-like pride are both junction points.

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81.
The term 'baddha' (bonded) means already bonded while the term 'badhyamāna' means undergoing bonding to form a new bond. Thus, this verse places question on the positions of passions in specific destinities during the four processes of 'bonded, under-bonding, non-fruitional subsidence and prematuration.
82-83. TI ese verses repeat the same question as in 81 with respect to
the nine investigation doors of (1) mind-endowment, (2) embodiment, (3) senses, (4) righteousness, (5) restraint, (6) conation, (7) knowledge, (8) yoga, (9) aureation and others. The word 'ceva' in the verse indicates the five non-mentioned doors here.
84.
This verse poses two questions regarding bondership and nonbondership of 16 passional positions with respect to experiencer and non-experiencer of different passional positions.
91.
The disquisition door of chapter on righteousness has 15+4 = 19 verses dealing with : (1) Subsidence of faith-deluding Karma
(2) Destruction of faith-deluding Karma. The first four verses (91-94) deal with the first Samaya operations under the stage of low-tended volitions (~7" sp. st.). The nature of volitions of the subsider of FD Karma may be pure, purer, simply distressed or more distressed. The second part of the verse inquires about the possibility of some or all activities etc. under the same process. All these are better and better onwards after 7th sp.st.

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92.
Notes : (281) The subsider has any of the mental and vocal activities (out of four) and it may have gross or protean bodily activity (out of seven). He may have any of the gradually decreasing passion, determinate consciousness, latter three better aureoles and any of the libidos.
This verse has two inquiries related with the specificity of the
(1)
existence of earlier-bonded Karmas
(2)
current karmic earnings in terms of their four-fold bondings.
It has two additional inquiries related with the specificity of karmic species entering into fruitional Avali due to karmic destruction and pre-maturation.
It is stated that all the eight basic karmic species and 42 subspecies of the first four Karmas (5 sub-species of knowledgeobscuring, 9 sub-species of conation-obscuring, 2 of feeling producing and 26 of deluding Karma (except RWF and righteousness) are existent there. There are either one or two species of life-span Karma, two of the status-determining Karma, five of the obstructive Karma and 73 sub-species of physique-making Karma also.
The intensity of 100 sub-species does exist there. Similarly other details are also given in the commentary with respect to duration, intensity and mass-point bonds. (See Vol. 12, p.208-9).
All the basic karmic species and also those-in-existence enter into fruitional Avali. Similarly, all the basic species

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and 35 sub-species are led to fruitional Avali with prematuration process.
93.
There are 38 sub-species, which undergo cessation before subsidence of FD Karma. Similarly, 18 sub-species are destroyed by their normal fruition. (See Vol. 12, p.221, 227). The verses 91-93 refer to higher than seventh spiritual stage.
94
The subsider at the low-tended volition stage moves to a duration of numerableth part of earlier duration after destroying the major portion of numerable parts of the duration splits on the strength of higher spiritual stages. Similarly, he moves to an intensity of infiniteth part after destroying the major portion of infinite parts of karmic intensity on the same basis.
There are three volitions leading to subsidence of FD Karma:
(1) Low-tended volition (2) Unprecedented volition
(3) Similar volitions.
All these volitions may be found in the process of subsidence. Their specific details should be learnt from the long commentary of about 100 pages.
95.
This verse indicates who could be subsider of FD Karma. The Jīvas in all the four destinities with (1) five senses (2) mindendowment and (3) completions possess this capacity. In other words, the following have no capacity of subsidence of FD Karma:
(1)
1-4 sensed sub-human beings.

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Notes : (283)
(2)
Non-endowed with mind
(3)
Structurally and temporally non-completioned ones.
Thus, this verse represents the competency to be acquired by the CD subsider.
96.
There could be righteousness in these kinds of Jivas due to factors like (1) seeing the Jina images (2) seeing the splendor of deities or Jinas (3) memory of earlier birth and (4) listening to the teachings of religion. These factors lead to the subsidence of FD Karma.
102.
106.
The word 'Vi (Api) in this verse indicates the inclusion of subsidential and lingering right-faithed ones also as nonbonders of FD Karma. They are not mentioned in the verse. It is found that: (i)
There may be transition of either of the two species of FD Karma when the three species are in existence.
There is no transition of faith-deluding Karma at all when the Jīvas are at the stage of lingering right-faith and right-cum-wrong faith, as there is no capacity of transition in these stages.
(iii)
There is only a single transition when the righteousness of the leaping (Udvelana) Jiva leaping over righteousness enters the fruitional Āvali despite the fact that the wrong-faithed one has all the three species in existence.

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(iv)
There is only one transition when the Karma of wrongness is destroyed and the right-faithed Jiva has all the three species in existence. When there is the existence of two species of faithdeluding Karma out of the three, the Jiva may have one, two or no transition.
(v)
Where there is the existence of only one species of either wrongness or righteousness, there is no possibility of transition.
Jayadhavală commentary has given 12 points in this case.
107-8. The word 'Pravacana' means sacred, superior or excellent
exposition'. This can be given by the omniscients only. The terms 'teachings of the omniscients', 'supreme sacred books and 'sacred doctrines' are synonyms of this term. Besides them, there cannot be any other better teachings from others.
110.
The human beings in the land of enjoyment or non-action have no capacity to undertake this process. The living beings of other destinities also do not have this capacity. Secondly, only that human being born in 15 lands of action is capable of undertaking this process, who develops this capacity by sitting beside the Jinas, omniscients and scripture omniscients leading to the purification of volitions in tune with the process. This could happen only in the third or fourth spoke of plentitude-cum-penury or penury-cum-plentitude of the Jaina time cycle. The completion of this destruction process could be due to untimely death of the undertaker and his birth in any of the destinities. There are some exceptions. This process can not

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111.
112.
115.
Notes : (285)
be completed by beings (1) so-born in lower hells below the first (2) born in triad of mansional gods and goddesses etc. except heavenly gods and (3) minimal and medial lower enjoyment lander sub-human male or female or human being. The transition of wrong-faith Karma in righteousness takes place in two stages:
1A
wrong faith → right-cum-wrong faith
In this case, total transition is intended and the right-cumwrongness has been formally taken as wrong faith only.
→ righteousness
The aureoles of the initiator in destruction should be one of the three auspicious ones. The beginner should have at least the volitions corresponding to the first yellow aureole.
The faith-deluding Karma cannot be destroyed in less than an Antarmuhūrta as the required degree of purity of three-fold volitions (of low-tended, unprecedented and similar nature) cannot be acquired there in. At this point, the Jīva becomes destructional right-faithed which restricts the bonding of many karmic species. They bind celestial or human destinity and the corresponding life-span Karma. If the destroyer of faith-deluding Karma has to attain liberation in the same (or single) birth, he will not bind life-span Karma. In other case, he binds life-span as well as other species of the physiquemaking Karma.

The acquirement of partial restraint connotes the purification of volition corresponding to vows of partial abstinence due to non-fruition of partial vow-preventing passions. The word 'cāritta' (Cāritra, right conduct) in the verse represents total

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restraint representing volitional parity due of observance of 5 major vows, 5 carefulnesses and three guards involving total abstinence from sinful activities. This verse has a long commentary.
116.
Elaborating the verse, Vīrasena states that there are two kinds of karmic subsidence: (1) auspicious and (2) inauspicious. It is only the deluding Karma (and not other Karmas), which is intended to be subsided in the first instance.
119.
There are eight auspicious or inauspicious karmic operations: (1) bondage, (2) transition, (3) augmentation, (4) attenuation (5) pre-mature fruition (6) subsidence (7) specific operational incapacitation and (8) general operational incapacitation. These are referred to in the verse. There are two kinds of operational subsidence: (i) Subsidence with operation and
(ii)
Subsidence without operation
The process may be total or partial.
120.
The initiator of the process of subsidence of CD Karma may fall in two ways: (1) by destruction of current birth state and (2) by destruction through subsidence. The first fall leads to gross attachment and the second fall leads to subtle attachment or greed. The second fall leads to bonding and experiencing karmic species in the form of earlier succession.
There is a large commentary on fall under different states, which should be consulted, for details in Vol.13.

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Notes : (287)
124.
The first verse of the chapter on destruction of CD Karma is 124. The earlier verse 7 indicates that there are four verses. related with the beginner in destruction. Their names have also been indicated. But they are not found in this chapter, though Vīrasena has a long commentary on all the four verses under commentary on verse 123. Per chance, they are nearly the same in contents as has been indicated in verses 91-94 in reference to chapter on Righteousness or subsidence of FD Karma. The only difference will be that there should be the words 'Sankāmaņa-pattavagassa' in place of 'Darsana-mohauvasāmgassa'. As the destruction of CD Karma occurs at higher spiritual stages (i.e. 8th and 9'"), and it is concomitant with destruction of FD Karma, the commentary gives long details corresponding to this process as it is there with reference to verse 94 on subsidence of FD Karma. Per chance, KP author did not want repetition and maintain brevity of text. Pt. Kishan Chandji of Alwar has also concurred with this opinion.
125.
Here the duration may be numerable or innumerable years. Further, it is pointed out that it is only the deluding Karma, which has two durations differing, by a little less than a Muhūrta or Antarmuhūrta :
First duration - second duration = A or little less than M.
The other Karmas do not have two durations.
126.
There are 13 species of deluding Karma (9 quasi-passions and 4 gleaming passions), which have both kinds of duration. The first type of duration may last either for an A (2 species) or 1

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Āvali (11 species). All these species have second kind of duration also.
The first duration is defined as the duration before intervalisation and the second duration are later and higher than this.
127.
The term 'medium duration' means a duration neither minimum nor maximum. It is equivalent to innumerable
years.
Further, the term 'maximum' means not the general but particular maximum referring to intensity at a particular time.
The term 'auspicious species' is a part-mention one and it includes the inauspicious species of physique-making Karma also (which may have both types of maximum duration).
128.
In all, 24 species are destroyed through total transition-based transition into other species by the beginner of karmic destruction. The 24 species are (1-8) eight intermediate passions (9-11) somnambulism, deep sleep, deep drowsiness (12-24) 13 species associated with infernal and sub-human destinity.
130.
This is the second basic verse having three sub-sections of bondage, experiencing and transition. Its first sub-section has 3, second sub-section has 2 and the third section has six-a total of eleven explanatory verses.
The terms "Bondage" etc. include all the four types of karmic bondage like mass-point etc. They also involve fruition and

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Notes : (289)
existence of Karmas along with bonding. The term 'experiencing' means Karmas under fruition.
132.
By mentioning the physique-making Karma of body, the bonding of all the auspicious species of this Karma (except glory-cum-renown) is prohibited. Further, by mentioning the species of non-glory-cum-renown, the bonding of all the inauspicious species is also prohibited. However, rivals of these three species - good feelingproducing, high status and glory-cum-renown along with four gleaming passions and male libido, are bondable here.
Though this verse does not have the term 'non-bonding', but it could be implied from the later verse 133 here.
133.
There are two kinds of super-variforms: (1) partially destroying and (2) totally destroying. There is no bonding in the later case because of attenuation. However, the living beings bind the partially destroying supervariforms of species involving 5 knowledge-obscuring, 3 conation-obscuring, good-feeling-producing, 4 gleaming passions, male libido, glory-cum-renown, high status, 5 obstructive Karmas and all destroying non-attenuable species of absolute knowledge and conation obscuring Karmas. (They total 22 species due to part mentioning nature of this verse).
134.
This verse attends to the second part of verse 130 regarding the species experienced or fruitioned. It could have alternative meaning also. As the 3 species of conation obscuring Karma have already undergone existential destruction, the species of

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sleep and drowsiness could be taken here as non-experienced ones at this stage (of destroyed passions or destructional ladder). The word 'ca' and part mentioning nature of verse indicates this meaning. However, Vīrasena has somewhat differing opinion on this point.
The term 'non-glory-cum-renown' should be taken to mean the non-experienced nature of all the auspicious and inauspicious species of physique-making Karma except 30 species as below:
(1) human destinity (2-4) gross, luminous and karmic body (5) gross-body bondage (6) 5-sensed class (7) one of 6 configurations (8) major and minor limbs of gross body, (9) first bone joint (10-13) colour etc. four (14) a-heavy-alightness (15-16) self and alien harm (17) one of the skymoving species "(18) mobile-ness (19) gross-ness (20) completioned-ness (21) individual body (22-23) steady, nonsteady (24-25) auspicious, inauspicious (26) one of the voices (27) amiability (28) glory-cum-renown (29) respiration and (30) formation. These species have fruition and pre-maturation at this stage.
135.
The term 'libidos' and 'feeling-producing' in this verse should be taken to mean any of the species of these categories. Similarly, the term 'passion' should also be taken to mean any one of the varieties of four gleaming passions.
The term Sarvāvaraņa' refers to partially and totally destroying super-variforms of specific karmic species.
136.
This verse responds to the third part of the verse 130.

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Notes : (291)
141.
The order of transition of other passions is as given below:
(1)
While experiencing the passion of deceit, he undertakes the transition of gleaming pride into the gleaming deceit without experiencing it. While experiencing the passion of greed, he undertakes the transition of gleaming deceit into the gleaming greed without experiencing it.
(2)
The term 'without experiencing' means a new bond lasting for 2 Av - 2 Samayas.
143.
This verse states the relative proportion of bondage, fruition and transition related with the intensity of bonds. This means that a new bond lasting for a Samaya is the least (or weakest) with respect to intensity. The bondage is infinite times more than the karmic intensity. The fruition is infinite times more than the bondage and the transition is infinite times more than the fruition. This relative proportion of the processes has been stated with reference to the destructive karmas. The term 'ahio' (adhika, more) here means infinite times the series.
144.
This verse states that the bondage is the least with respect to mass of space points. The fruition is innumerable times more than the bondage. Further, the transition is innumerable times more than the fruition.
147.
For explaining the meaning of this verse properly, the term intensity and mass point should be applied here from the verse 146 and 'which of the specific multiplier' from verse 142. The quantitative description should be made with respect to six-fold or four-fold increase or decrease.

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162.
This verse indicates inquisitiveness about four points regarding the process of intensity reduction: (1) Kinds of the process of intensity reduction (2) Kinds of intensity-reduction for each of the four
passions. Nature of karmic operations during the intensity
reduction process. (4) Characteristics of the intensity reduction.
As per JSK 2, p.140, there are fourteen kinds of intensity reductions, out of which three are important here: (1) composite (2) component and (3) differential (Antara).
163.
The intensity reduction occurs after the period of supervariform formation. Each composite intensity reduction has infinite component intensity reductions. The term IR here should be taken with reference to context.
165.
The intensity reduction here refers to the leaning or minimising the intensity of gleaming passions. The minimum intensity reduction of gleaming greed is the least. The second, third and other higher intensity reductions are gradually infinite times more than the preceding ones. Further, it is lesser by infinite times with respect to earlier or unprecedented supervariforms.
As the gleaming passion is reduced with respect to its intensity, hence it is called krsti (intensity reduction or leaning of Karmas). The commentary deals with the relative quantities of the heap of mass point in different composite intensity reductions in
170.

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Notes : (293)
terms of least, specifically more or numerable times as the case may be. It indicates that heap of mass points of second CIR is the least.
The term 'specific' (višeșa) has been defined in quantitative terms. It is equal to
= one part of the quantity divided by 1/As P.
= one part of the quantity divided by 1/As . Av. where P is palyopama and As is innumerable whose value is quite large to the tune of not less than 100 or higher than 8.4 x 1027 as per SCPC p. 289 and Av is Āvali (does it mean P=
Av?]
Similarly, the numerable has been stated to be equal to 13 here and many other places later. (Vol. 15, p. 74).
172.
The heaps of mass point in minimum variform are quite more. The successive variforms have gradually specifically lesser or more heap of mass points.
176.
The verse does not refer to the time of IR of intensity reductor of existing deluding karmas in the first Samaya as it is impossible to state. It is only the time of duration of intensity reduction of existing deluding karma being experienced in the first Samay.
It is explained in commentary that the intensity reduction of existing (1) gleaming greed, (2) gleaming deceit and greed (3) gleaming pride, deceit and greed and (4) gleaming anger, pride, deceit and greed is 1, 2, 4 and 8 years respectively. This refers to the living being moving on destructional ladder.

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When the individual undertakes the durational intensity reduction, he is also observed to have durational existence of supervariforms. The details of different durations are given in the commentary under different conditions. For example.
Duration of experience of IR of gleaming greed = 8 years. Duration for experience of IR of gleaming pride = 4 yrs.
Duration for experience of IR of gleaming deceit = 2 yrs.
Duration for experience of IR of gleaming greed = 1 yr.
177.
The composite intensity reductions not being experienced stay in the second duration only in the form of cow-tail shape with decreasing order. The IRs being experienced stay in two durations in barley-centre-like shape also having decreasing order from the maximal point.
The heap of mass points is least under the state of fruition being experienced. It increases innumerable times until one reaches the last point of first duration. Afterwards in the second duration, the stay time of mass point decreases in specifically lesser series.
The shape of barley-center of the heap of mass point occurs at the point of the last stage of first duration and first stage of second duration
178.
The commentary states that heap of mass points of (minimum duration-maximum duration related with second duration=one part of the quantity divided by 1/As.P
196.
The third induction Avalí is found in seven composite intensity reductions. The fourth induction Avalí is found in

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Notes : (295)
ten composite intensity reduction. Similarly, the fifth induction Avali is found in all the composite intensity reductions.
209.
210.
By the term 'bondage', the duration and intensity bonds are indicated. The duration of three destructive Karmas of the experiencer undergoing intensity reduction is reduced from numerable thousand years to (10 yrs-1A) at the last Samaya of the process. The omniscience-obscuring and omniconationobscuring Karmas are bound only with totally destructive character. In contrast with the verse 208, this verse deals with the subtlepassion stage. A day has been stated to consist of 30 Muhūrtas. (the number 30 is more than 10, hence the commentator calls it as a numerable number). It is stated that the duration bond of different Karmas under this subtlepassion stage is as follows: (1) duration bond of physique-making
8M and status-determining (2) Duration bond of feeling producing karma 12M (3) Duration bond of three destructive karmas 1A
(except deluding ones)
(A = Antarmuhūrta : Bhinna Muhūrta=M-1 Samayas) =M
211.
The term 'labdhi' means special power (of destruction-cumsubsidence) here. The term 'ca' is meant for inclusion of other varieties of knowledge and conation-obscuring karmas except the omni-science and omni-conation-obscuring ones. It is stated that partially destructive experience occurs when there

.

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is the destruction-cum-subsidence of all these karmas. In the absence of this capacity, there is totally-destructive experience. Further, this verse refers to the species of three destructive karmas.
213.
This verse refers to the description of the deluding karma. The ten special characteristics (Vīcāra) or operations are described as below for ready reference:
(1)
Destruction of duration : Time of destruction of a section or part of duration in an Antarmuhūrta..
Existence of karmic duration : Existence of duration remaining after the first Samaya.
Fruition : Fruition of intensity reduction / Samaya (through infinite-fold decrease)
Pre-maturation : Karmic attenuation with respect to duration and intensity.
Duration of splits : Dimensional measures of split of duration
Destruction of intensity : Refers to the attenuation of intensity under intensity reduction.
Existence of karmic-duration or transition in duration : Refers to the quantity of existence of remnant karmic duration after destruction of all junctions. It may also be designated as durational transition.
(8)
Existence of karmic intensity : Refers to the intensity of four gleaming passions.

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Notes : (297)
(9)
Bondage : Refers to the quantitative measure of duration and intensity bonds of Karmas at all junction points.
(10)
Loss of Bondage : Refers to the quantitative measure of loss or destruction of duration and intensity bonds of Karmas.
All the other Karmas also have this ten-fold description as per commentator. This verse 213 does not have explanatory
verse.
214.
221.
Beginning with this verse, there are four basic verses to describe the process of destruction through IR, experiencing or transition. There are 12 kinds of intensity reductions. They could be experienced, and / or transited before destruction. The term 'similar" (Sadrša) means pre-maturation of intensities in the form of one variform only. The term 'dissimilar' (A-sadssa) means pre-maturation of intensities in the form of many variforms (of Karma-points). The entry at the later point is in dissimilar form only. This verse deals with augmentation process. It is stated that the individual undertaking and experiencing atomisation or leaning does not augment the duration and intensity of Karmas. The process of augmentation is not possible in case of karmic leaning
222.
223.
The relative numericality (more or less) is expressed in terms of infinite times less or more as has been stated in the verses 147-149 earlier.

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225.
226.
230.
232.
(1) The intensity bond and fruition in the first Samaya go on infinite-times decrease in successive Samayas. As far as the transition is concerned, it takes place in the same time one intensity-split is up cast or dispersed. Later, it moves on infinite-times decrease.
(2)
(3)
The fruition and transition of karmic points increases innumerable times in successive Samayas.
With reference to point bond, the four-fold increase or decrease and invariance is optional.
This means that karmic mass is small under fruition at the beginning and gets more and more in a series of innumerable multiples until the last Samaya of fruition due to attenuation process.
The upper and lower innumerableth portion of intermediate IR related with the collective IR acquiring fruition due to prematuration, remains non-pre-maturated. These nonprematurated IRS get transited into all the pre-maturing IR one by one under experience. They themselves get transformed into mediate IR.
The karmic destroyer undertakes transition of the remnant part of the earlier experienced composite IR by attenuation or self-effort only.

This basic verse refers to characterise the nature of processes occurring in case of the seven-Karmas at the twelfth spiritual stage of destroyed passions after crossing the ninth and tenth spiritual stages and ascending on the destructional ladder. The verse is in a form of the query. There is no explanatory verse

Page #313

Notes : (299)
for this verse. The verse indicates that there could be only six characteristics in place of ten (see notes on V. 213) to be described when one moves on the 12th stage: (1) Destruction of duration
Duration of the existing Karmas (or non-destruction)
Fruition
Pre-maturation
(5) (6)
Splits of duration Splits of intensity
This verse refers to the methods of destruction of three destructive karmas and absence of destruction of the four non-destructive karmas. The three kinds of bonds are nonexisting at the 12th stage and only species or configuration
bond undergoes normal or pre-matural fruition. 233. It should be known that the time of experiencing the intensity
reduction lasts up to tenth spiritual stage as the passions of anger etc. are destroyed by this time. Similarly, the conductdeluding karma is also destroyed before the twelfth stage. The verse indicates the order of the processes for the destruction of the deluding karma. The term 'attenuation' should be taken
to mean horse-ear-like and intensity reduction operation. 234. This verse is the concluding verse detailing the order of
destruction of the 28 sub-species of the faith and conductdeluding karma before one reaches the twelfth-stage of
destroyed passions. 235-44. The verses 235-244 are virtually repetitions of earlier verses
numbering 128, 136, 138, 139, 140, 143, 144, 149, 209 and 217 respectively.

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245.
The individual unto 12"" stage is called non-omniscient and he experiences the three destructive Karmas until he destroys them to become Jina. He attains salvation by destroying 85 species at the end of the 14"" spiritual stage.

Page #315

Appendix 1 READING REFERENCES
01.
Shastri, P.C. et al. (Hindi Translators); Kasāya-pāhuda, Vol. 1-16, Dig. Jain Sangh, Mathura, 1984-88. Gunadhara, Ācārya; Kasāyapāhuda Suttaṁ (ed. by G.C. Jain and Sunita Jain), S.S. University, Varanasi, 1989. Shastri, N.C.; Mahāvīra Aura Unaki Ācārya Paramparā, Vol.2, Dig. Jain Vidvat Parishad, Sagar, 1992, p.28-43. Varni, Jinendra : Jainendra-siddhānt-kosa, Bharatiya Jnanpith, Delhi, 1975. Dixit, K.K.; Jaina Ontology, L.D. Instt., Ahmedabad, 1971, p.82-83. Dundas, Paul; The Jains, Rutludge, London, 2002, p.60-81. Jaini, P.S.; The Jaina Path of Purification, University of California Press, Berkeley, USA, 1979, p.50-57. Chatterjee, A.K.; Comprehensive History of Jainism, Vol.1, Firma KLM, Calcutta, 1978, p.295-96. Ācārya, Puşpadanta Bhūtabali; Șatkhandāgama, Vol. 1 (Hindi Tr. P.C. Shastri et al.), Introduction, Jivaraj Granthamala, Sholapur, 1973. Vasantaraj, M.D. : Guru Parampară se Prāpta Digambara Jaina Agama : Eka Itihāsa. Varni Shodha Sansthana, Varanasi-5, 2001, p.52-23. Muni, Nagaraj : Āgama aura Tripițaka, Vol.2, Concept Publishing Co., New Delhi, 2003, p.522-23. Jain, Bhagachandra, Paper presented at Seminar on Jainism, New Delhi, 2004.
10.

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13.
Jain, L.C. : English translation of Labdhisāra-kşapaņa-sāra (to be published soon). Muni Ratna Chandraji : Ardhamāgadhi Dictionary, Motilal Banarasidass, Delhi, 1988. Jain, A.P. in Samanvaya Vāņi, June, 2004, p.3. Pt. Hiralal Shastri (Ed. Tr.); Kasāya-pähuda Sutta, Vira Shasana Sangh, Calcutta, 1955. Svami, Samantabhadra; Ratnakaranda-śravakācāra, S.L. Trust, Vidisha, 1951, p.6. Jain, N.L.; Scientific Contents in Prākrta Canons, Parshwanath Vidyapeeth, Varanasi, 1996, p.49. Shastri, Balchandra; Laksaņāvali-1, Vir Seva Mandir, New Delhi-2, 1972. Muni, Mahendra; Vishva Prahelika, Javeri Prakashan Mumbai, 1969. Jain, N.L. (tr.); Sat-prarūpaņā 1, (Eng.tr.), P.C. Shastri Foundation, Roorkee, 2004. Banerjee, S.R.; P.C. Shastri Lecture Series, Varanasi, 2000. Chandra, K.R.; Personal Communication.
19
23.

Page #317

Anna-kitti
Aṇaṇupuvvaṁ
Aṇāgāra
Ananta
Aṇanta-bhāga
Aṇanta-guna-hīņa
Aṇanta-guṇūņāe
Anantara
Aṇubhāga
Aṇubhāgagga
Anupuvvaṁ
Aņu-Samaya
Abandhaga
A-bhajjā
A-bhaviya
A-bhikkha
Abhiyogga
Addhā
Adha / addhava
(Verse number where term is first found; Samskṛta equivalents in centre)
Anya-kṛşti

218
39, 44
83,
190
226
175
150
146
196
221
77
Appendix 2 GLOSSARY
61
102
188
63,
104
96
Anānupūrvi
Anākāra
87,44 Anupūrvi
14, 18
163
Ananta
Ananta-bhāga
Ananta-guna-hina
Ananta-guna-una
Anantara
Anubhāga
Anubhāgāgra
100 Abhavya
Abhikṣṇa
Anu-Samaya
A-bandhaka
A-bhajaniya
Abhiyogya
Addhā
Athava

Other intensity reduction
Devoid of order,
irregular succession
Indeterminate
Infinite
Infiniteth part
Less by infinite
times
Less by infinite times
Next, Immediate
Intensity of bonds
Group of intensities
Order, regular succession
Per unit Samaya
Non-bonder
Non-changeable,
non-optional
Non-liberatable
Constant
Conveyance provider gods
times or duration
or

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Chapters on Passions
Adhiga
158
Adhika
more
Agga
62
Agra
mass, heap, group Non-destroyers
Akhavagā
232
Aksapakāh
Aladdhi
21
A-labdhi
Non-destructioncum -subsidence, non-superacquirement Group, mass, heap Antarmuhūrta (a time unit under 48 min.)
Ansa
168
Ansa
Antomuhutta
103
Antarmuhurta
71
Asthi
Bone
Atti A-pacchima A-padiggaha-vihi
203
A-paścima A-pratigraha vidhi
26
A-sana
101
Sāsādana
last Method of nonreception Second spiritual stage of lingering right faith Not-endowed with mind, noninstinctive
Asanni
85
Asanjñi
Asabbhāva
107
Asad-bhāva
False, wrong, nonexistence Non-transition
A-sankama
136
A-sankrama
A-sarkāmaga
130
A-sankrāmaka
Non-transitioner, Non-destroyer Innumerable, In/As
A-sankhejjā
A-sankhyāta
A-side
Asīti
Attha
Artha
Eighty Substance, meaning, chapter Self-exaltation
Attukkariso
Atmotkarsa
Avagayaveda
Apagataveda
Devoid of libido

Page #319

Avalehaṇī
A-sāṇa
Ā-valiyām
Avaṭṭhāṇa
Avayo
Avedaga
Aviradi
Bādara-rāga
Baddha
Bahugadaram
Bajjhamāṇa
Bandha
Bandhaga
Bandha-samaka
Bandha-sarisa
Bhāga
Bhajjā
Bhāsa-gāhā
Bhavakkhaya
72
217
158
140
Bandhodaya-nijjarā 232
99
15

154
15
134
90
209
81
60
204
85
172
189
10
122
64
Bhavaggahana Bhava-sesa-Samaya- 200 prabaddha
Avalekhani
Avasāna
A-valikam
Avasthäna
Avaya
Avedaka
Avirati
Bādara-rāga
Baddha
Bahukataram
Badhyamāna
Bandha
Bandhaka
Bandha-samaka
Bandha sadṛśa
Bandhodaya-nirjara
Bhāga
Bhājyāh
Bhāṣyagāthā
Bhavakṣaya
Bhavagrahana
Bhava-seṣaSamaya-prabaddha

Appendix 2 : (305)
Tender natural tooth
brush
Destruction
Avali, A small unit
of time larger than Samaya
Remain, stay, reside
Perceptual judgment
Non-experiencer
Non-abstinence
Gross attachment,
gross passion
Bonded
More and more
Under bonding
Bonding, karmic
bonding
Bonder
Similar to bondage
similar to bondage
Bondage, fruition & shedding of Karmas
Part, portion
Changeable,
optional
Explanatory verse
Destruction of birth
state
Birth in class
Remaining Karmaspecies after experiencing the bonded Karmas in birth state

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Chapters on Passions
Bhāva-vidhi
41
Bhāva-vidhi
Volitions
40
Liberatable
Bhaviya Bhayanijjo
Bhavya Bhajaniyah
135
Bhiņna-muhutta
210
Bhinna-muhûrta
115
Cāritra
Caritta Cautthāņa
13
Catusthāna
Chadumattha-nāna
189
Chadumasthajñāna Ksubhai
Changeable, optional Antarmuhūrta or M1 Samaya Right conduct Four stations (of passion) Knowledge of nonomniscient Undergoes transition Faith-deluding Karma Conation, FD Karma, Intuition Partial obscuration Substance, substantive Partial abstinence
139
Chuhai Dansanamoha
91
Darsana-moha
Dansana
39
Darsana
Desāvarana
Desavarana
211 58
Davva
Dravya
14
Desaviradi Ditthīgae Egādeguttariya
Deśa-virati Drştigatā Ekadikottarīta
30 184
Faith-based stages
Higher than one birth state
Ekārthika
Egatthiya Ekatta-pudhatta
90 16
Ekatva prthaktva
E-kke-kkammi
40
Ekaikasmin
Synonym Single verbal intransitive meditation In each single species One-sensed embodiment Destinity, state of birth
E-indiya-kāya
183
Ekendriya kaya
Gadī
66
Gati

Page #321

Appendix 2 : (307)
Gāhā
2
Gāthā
Gāthā
Prākrta verse of 32 letters
Guņa-hīņa
212
Guņa-hīna
Guņa-sedhi
143
Guna-sreni
Harasedi
155
Hrāsati
Harassa
180
Hrasva
15
Hrāsati
Geometrical regression Geometrical progression, Multiplication series Reduce, Decrease Lesser, smaller Decrease, loss Minimum, lower Less Speculation A length or time unit equivalent to 2 x 102 Yava-centre Intense distressful volitions
Hayadi Hettthā / Hettthiyā Hīna ihã Java-majjha
Adhastana
142
Hina
15
ihā
172
Yava-madhya
Jhanjhā
86
Jhañjhā
128
Somnambulism
Jhiņagiddhi Jhīņatthidi
Styāna-gļddhi Kșīņa-sthiti
126
Destruction of duration
Jīvo
197
Jiva
Joga
91
Yoga Kati-krtvā
(Worldly) living, sentient Activity, Yoga How many times, relative proportion Order
Kadi-khutto
52
Kama
80
Krama
Kammabhūmi
110
Karma-bhūmi
Land of action
Kammansa
100
Karmānsa
Karma, deeds, karmic sub-species, karmic mass, Karma points

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(308) Chapters on Passions
Kammansiya-tṭhāṇa 50
Karaṇa
Kasaya
Kasayovajutta
Kettiyä
Kevaciram
Kevadiyā
Khavaṇā
Khavaga
Khaya/Khae
Khetta
Khiņa
Khina-moha
patthavaga
Khuddabava
ggahana
Kincuniya
Kitti

119
19
53
194
2 3 1 a
90
233
34
59
59
102
9
17
125
177
Karmansika-sthāna
Karana
Kaṣaya
Kaṣāyopayukta
Kati
Kiyat-ciram
Kiyat
Kṣapaṇā
Kṣapaka
Kṣaya
Kşetra
Kṣina
Kṣina-moha
prasthāpaka
Kṣudra-bhava
grahana
Kiñcit-unika
Krsti

Existence of Karma points, Existence positions
Karmic operation,
volition
Passion
Consciously engaged in passion
How many
How long
How much
Destruction
Karmic destroyer
Destruction,
cessation
Space, region, length
Destroyed
Beginner in
destruction of
deluding Karma
Repeated birth in
trifling birth state, 66336 births in
Antarmuhurta
Somewhat less
Karmic intensity reduction (of bonds,
atomisation),
leaning, variform

Page #323

Appendix 2 : (309)
Kițți-khavaņā
233
Krsti-kşapaņā
Kohe-kattthiya
86
Krodha-ekārthika
Laddhi
115
Labdhi
Lambha
105
Lābha Leśyā
Lessā
191
Destruction of intensity (reduction) Synoyms of anger Destruction-cumsubsidence, superacquirement Acquirement Aureole, Aural colouration Mind, mental activity, physical / psychical brain Search, Investigation Wrong faith, wrongness Deluding Karma
Mana
Mana
55
Maggana Micchatta
Mārgaņā Mithyātva
105
21
Mohaniya
Mohanijjā Mottūņa Thāņa
Muktva
Leaving See avatthāna,
Sthāna
position
24
Nikheva Okaddadi
Nikṣepa Apakaršati
154
Positing, placement Attenuation, hastening Five, pentad
Panaga
53
Pancaka
Pacchima
181
Paścima
Last
146
Pradeśāgrena
Group of points Reception
10
Pratigraha
Padesaggeņa Padiggaha Padiloma Padivadida
139
p
Pratiloma
Reverse
122
Fall, Fallen
Padivāda
120
Pratipātita Pratipāta Prakasa
Fall
Pagāsa
87
Good progress

Page #324

(310) Chapters on Passions
:
Pajjatta
Paogasā
Patthavaya
Pariņāma
Parinamaṇā
Paribhava
Parimāṇa
Pāsa
Pavesadi
Paviṭṭhā
Payada
Payadi
Payadi-tṭhāṇasankama
Payalā / Pacala
Pejja
Piyāya
Poggala
Pūvva
Pudhatta
Saņņivāda
82
224
7
91

2 5 5 5 0 2 2 2
227
87
57
15
59
225
24
1
Pejja-dosa-vihatti 3
22
25
134
21
59
1
20
58
Paryāpta
Prayogena
Prasthāpaka
Pariņāma
Parinamana
Paribhava
Parimāṇa
Sparsa
Praveśati
Pravista
Prakṛta
Prakṛti
Prakṛti-sthānaSankrama
Pracalā
Preya
Preyo-deveṣavibhakti
Priya
Pudgala
Pürva
Pṛthaktva
Sannipāta

Completioned
By effort
Beginner
Transformation,
volition
Transformation
Insult
Quantity, measure
Touch, sense of touch
Enters
Entered
Current
Karmic species, configuration bond
Transition of group of species
Drowsiness (Karma)
Dear, Attachment
Chapter on
attachment and
aversion
Dear, Attachment
Substance, mattergy,
substantivity
Pre-canon
Multiple verbal
transitive meditation,
number of 2-9
Contact, proximity

Page #325

Appendix 2 : (311)
Sāgāra
109
Sākāra
Determinate
Samā
176
Samā
Time
Samao
69
Samaya
Samāsa
Samāsa
Samaya-pabaddha
195
Samayaprabaddha
231
Samayaūna
Samayūņa Sampahi Samparāya
Samaya, Basic unit of time, Instant In brief, compounding Karmas bonded in a Samaya Less by a Samaya Current, now Passion, gross/subtle Conjunction (last part of one and first part of the other)
242
Samprati
16
Samparāya Sandhi
Sandhi
78
214
Sanchuhana/ Sanchohaņa
Sanchuhana/ Sanchohana Sangrahaņī
Total transition, Destruction
Sangahani
Compilatory verse
Sankama
Sankrama
Transition
125
Sankamaņapatthavaga Sankama-padiggaha
Beginner in transition/ Destruction
25
Sankramana prasthāpaka Sankramaņa partigraha Sankhyeyatama bhāga Sankrāmaņa
Transition and reception Numerableth part
Sankhejjadibhāga
202
Sankrāmana
10 15
Non-fruitional intensity reduction after transition
Sāntara
57
Sāntara
Interval
Sārīraga
132
Śārīraka
Related with physique-making Karma of body

Page #326

(312) : Chapters on Passions
211
Sarvā-varana
Total obscuration
Savvāvarana Savvopasama Sunna-tthāņa
103
49
Sarvopašama Śunya-sthāna
Suhumarāga
Sūkṣma-rāga
Sutta
Sutra
Total subsidence Zero position, devoid of transition Subtle passion / attachment Formula, aphorism, thread Basic or doctrinal verse Desire Penance, Austerity Like that After that
Sutta-gāhā
Sutra-gatha
Tanhã
202 227
Тара Tārisa Teyappā / Tepacchã Tthidi Tthidi-visesā ņubhāga Thānam
Trsņā Тара Tādrsa Tat-pascāt Sthiti Stthivišeșänubhāga Sthāna
Duration
195
144
Udae Udayādi padesagga
Udaya Udayadi pradeśāgra
225
Udinna
Udīņa Nirdesa
Special duration and intensity Station, position, stage, kind Fruition, rise Group of point entered into fruitional trail Pre-maturated Description Issues, points, exits, confirmatory explanation, summary Devoid of second spiritual stage Devoid of obstruction, natural
Niddesa
Niggama
Nirgama
Ņirāsāņa
99
Nis-sāsādana
Ņiruvakkama
159
Nirupakrama

Page #327

Nitthävaga
Niyadi
Ukkadḍi
Uttarapada
Uttara-seḍhi
Uvajoga
Uvajoga-vaggaṇā
Uvajutta
Uvakkama-vihī
Uvarilla
Uvasāmaṇā /
Uvasäma
Uvasāmaga
Vaggaṇā
Vagganāgga
Vassa
Vatthü
Veda
Veyana
Vibhajja
Vicara

98
88
158
173
177
63
65
66
24
79
14
93
66
171
170
1
135
99
85
213
Niṣṭṭhāpaka
Nikṛti
Utkarṣaṇa
Uttarapada
Uttar śreņi
Upayoga
Upayoga-vargaṇā
Upayukta
Upakrama-vidhi
Uparitana
Upašāmanā / Upasama
Upašāmaka
Vargaṇā
Vargaṇāgra
Varşa
Vastu
Veda
Vedana /
Vedaniya
Vibhajya
Vicāra

Appendix 2 : (313)
Concluder
Cheating
Augmentation, Delaying
Last part, subsequent
stage
Progressive/
decreasing series
Functional/ Applied
consciousness (F.C.)
Variforms of FC
Engaged
Commencement,
Introduction
Higher
Subside / subsidence
Karmic subsider
Variform, large group of atoms/ points
Group of variforms
Year
Section of a book
Libido
Experiencing of
Karma
Changeable, optional
Transition in meaning etc., special activities or process

Page #328

(314) : Chapters on Passions
Vihatti
03
Vibhakti
Višesāhiya
170
Vijjā
90
Višesādhika Vidyā Virata
Virata
Chapter, Division, Grammatical case Specifically more Learning Abstinent, A spiritual stage Particular, A category, specific Special
Visesa
Višesa
Višisyate
Visissade Vivāgodayakkhaya
59
Vipākodaya-kşaya
Maturation of duration and nonfruitional destruction
Synonym
104
Distant
Viyanjana Viyatta Vocchijjadi Yamā
Vyañjana Viprakssta Vyuechidyati Niyamā
119
Destroys As a rule
167
Other Important Terms used in Jayadhavalā and Translation
Induction period
Abadhā kāla / Acalāvali / Bandhāvali Acarana Āgāla Ašvakarņa-Karana
Anantaguna
Discipline, prescription Pre-maturation Destruction of CD species like horse-ear Infinite times. Multiplication factor = 0 x non-liberatable + 1/00 liberated ones Immediately Non-fruitional intervalisation. Regression Half-mattergic change time
Anantaropa-nidhā
Antarkarana
Apasarana Ardha-pudgala parāvarta

Page #329

Appendix 2 : (315)
Ati-sthāpanā Āvarjita karana
Over-stepping An earlier process before moving towards omnisciental emanation
Bahu / Nānā
Many
Bahu-bhāga
Bhagābhāga
Bhanga Bhanga-vicaya Bhujagāra bandha Dandaka Dešāmarsaka Ekaikottara-praksti Śruti Kāndaka Kșudra bhava Mahādandaka Mangala Mūrta dravya Nișeka
Major portion Ratio and proportion Option, alternative Permutation and combination Arm-like bond Description, short chapter Part- mention Species one by one Sound, word, scripture Karmas received / Antarmuhūrta, Splits Trifling birth with a life-span of 256Av Large description / chapter Auspicity Tangible entity Impregnation, Drippings, Samayas in medium duration
Derivation
Nirukti Padi-āgāla Paramparopanidhā Phāli
Prati-āvali
Non-prematuration Successively Karmas received / Samaya Avali after fruitional Avali Cause (of passionation) Current, scriptural, unbroken traditional Complete statement / exposition
Pratyaya
Pravāhyamāna
Sakalādesa

Page #330

(316) :
Samädesa
Samavāya
Chapters on Passions
Sambandha gāthā
Samudghāta
Samutkirtanā
Sanyuktākṣara
Saptabhangi
Sat-karma
Sattä / Satva
Spardhaka (Phaddaya)
Sthiti-antika
Stibuka-sankrama
Svabhāva
Svāmitva
Sva-samaya
Svasthāna
Tāla-pralamba-sūtra
Uccaraṇācārya
Udvelanā
Ustra-kūta-sadṛśa
Upacaya
Utkiraṇakāla
Vācanācārya
Varsa-pṛthaktva

Replacement, command
A category, A primary scripture, group, similarity
Related verse
Extrication, Emanation, Projection
Namal description
Conjoined letter
Sevenfold predication
Existing Karma, good deeds
Existence, beingness
Supervariform, Large group of variforms
Last group of Karma-points acquiring various kinds of durations.
Transition into non-fruitionable species
Innate nature
Ownership, possessorship
Own tenets
Home, self-based
Tāda-tree-mention, part-mention (for
whole)
Preceptor of pronunciation or recital of scriptures
Transgression, overstepping
Like the back of camel
Accumulation, Addition
Dispersal period
Preceptor of explaining meaning of scriptures
2-9 years

Page #331

Appendix 2 : (317)
Vibhāsā
Vidhi
Višesa
Special explanation Positive, affirmative, Method (i) 1/As . Av (ii) Numerable Avali (iii) Numerableth part Specifically more Deficient Perception Deficient exposition Reverential wrong faith
Višesādhika
Vikala pratyakşa
Vikalādeša
Vainayika mithyātva
Vi-saryojanā
Vyavahāra-naya Vyavahāra Yat-sthiti
Separation Pragmatic standpoint Practical, pragmatic Whatever duration
Paramesthi
Paragon
Sankşubdha
Pre-maturated (in v. 195)

Page #332

Born
Education
Positions
Appendix 3
Appendix C: Introductory: Dr. N. L. Jain
Shahgarh (Chhatarpur), M.P.
Academic Achievements/Awards/Honours
Shastri (Jain Philosophy), Acharya (Ind. Phil.) M.Sc., (Chem., B.H.U.), Ph.D. (Glasgow, UK) Post-Doctoral (Tallahassee, USA) Professor of Chemistry, M.P. Govt. Services, Principal Investigator, HR-1, UGC, New Delhi-2, Project Investigator, INSA. New Delhi-2 (Current), (Held many honorary official and faculty Positions)
Various Merit scholarships and debate awards, All India Children Literature Award, (IV). Lal Award for translation, Second Research Paper Award, Indore, Honoured at Dharmasthala, Kundakunda Jnanpith, Mahavir Pathashala, Satna, Jain Center, San Francisco, USA.
Work on Jainology
120 Research Paper on Jainology Seminars Organised
08
06
Translations in English (Procanons) 10 Authorship and Translations of Chemistry books.
(1)
(2)
(3-6)
(7)
(8)
80
13
Associations
World Jaina Mission, Theosophical Society, Jaina Center, Rewa, Jaina Scholar's Association, Digambar Jaina Trust, Digambar Jaina Mahasabha (S.S.).
05
10
Listed in -
Learned Asia, Rifacimento, Science Writers in Hindi, WHO'S WHO in children literature (UNESCO), Jaina Scholars, IBC and ABI.
International Conferences and Lectures
Seminars attended
Books published
Editorship of Scholars Volumes
General Books (Travel and Children literature)

International Anti-vivisection Society, London, 1962.
Parliament & Assembly of World Religions, USA, 1989, 1993.
Intl. Congress of History of Science, (Hamburg, 1989, Zaragosa, 1993, Leige, 1997); 12th Worlds Sanskrit Conference, Helsinki, 2003.
Intl. Congress on Peace and Non-violent Action, India, 1991, 1999. Intl. Conference on History of Maths, Maebashi, Japan, 1999
Lectures at Many Jaina Centers in USA/UK; Workshop at SOAS, London.
Interests
Ecology and Environment, Disarmament & Non-violence, Religious principles and Conflict Resolution, Science and Religion.

Page #333

अट्ट दुग तिग चदुक्के अट्ठारस चोद्दसयं
अट्ठावीस चउवीस
अण मिच्छ मिस्स सम्म
अणुपुव्वमणणुपुवं अथ थीणगिद्धिकम्म अध सुदमदि आवरणे
अध सुदमदिउवजोगे
अवगयवेदणवुंसय
असण्णी खलु बंधइ
आवलिय अणायारे
आवलियं च पविद्वं
आहारय-भविएस
अंतोमुहुत्तमद्धं
अंतोमुहुत्तमद्धं
उक्कड्डदि जे अंसे
उक्कस्य अणुभागे
Appendix 4 KP Verse Index
(कसायपाहुडसुत्तस्स गाहाणुक्कमो )
उगुवीसट्टारस
उदओ च अनंतगुणो
उदयादि या द्विदीयो
उदयादिसु द्विदीसु य
उवजोगवग्गणाओ
उवजोगवग्गणाहि
उवसामगो च सव्वो

37
51
27
234
39
235/128
211
189
45
85
15
225
48
103
112
222
185
50
242/145
179
180
65
69
97
उवसामणा कदि विधा
उवसामणाखयेण दु
उवसामणाखयेण दु एइंदियभवग्गहणेहिं
एकसमयपबद्धाणं एक्कम्हि द्विदिविसेसे
एक्कम्हि य अणुभागे एक्कम्मि ट्ठिदिविसेसे
एक्कमि भवग्गहणे
एक्केक्कम्हि य द्वाणे
एक्क्काए संकमो
एक्कं च द्विदिविसेसं
एक्कं च द्विदिविसेसं
एगसमयप्पबद्धा
एत्तो अवसेसा
एदाणि पुव्वबद्धाणि
एदेण अंतरेण दु
सिंद्वाणानं
एदेसिंद्वाणाणं
एदे समयपबद्धा
एवं दव्वे खेत्ते
एसो कमो य कोधे
सोमो यमाणे
ओकडुदि जे अंसे

116
122
123
184
199
200
66
202
64
40
25
155
156
194
34
193
203
74
81
198
58
174
80
154, 221

Page #334

(320) :
Chapters on Passions
188
118
161
162
152
67
158
59
173
46
117
70
182
86
166
139/238
119
56
106
84
151
89
94
ओरालिये सरीरे ओवट्टणमुव्वट्टण ओवट्टणा जहण्णा ओवट्टेदि हिदिं पुण कदि आवलियं पवेसेइ कदि कम्हि होंति ठाणा कदि पयडीयो बंधदि कदि भागुवसामिज्जदि कदिसु गदीसु भवेसु कदिसु च अणुभागेसु कम्मंसिय हाणेसु कम्माणि जस्स तिण्णि दु । काणि वा पुवबद्धाणि कामो रागणिदाणो किट्टीकदम्मि कम्मे किट्टीकदम्मि कम्मे किट्टीकदम्मि कम्मे किट्टीकदम्मि कम्मे किट्टीकदम्मि कम्मे किट्टीकयवीचारे किट्टी च ट्ठिदीविसेसेसु किट्टी च पदेसग्गे किट्टीदो किट्टि पुण किट्टीदो किटिं पुण किट्टी करेदि णियमा किमिरायरत्तसमगो के अंसे झीयदे पुव्वं केवचिरं उवजोगो
केवचिरमुवसामिज्जदि केवदिया किट्टीओ केवडिया उवजुत्ता केवलदसणणाणे को कदमाए ट्ठिदीए कोधादिवग्गणादो कोहादी उवजोगे कोहो चउव्विहो वुत्तो कोहो य कोवरोसो कोहं च छुहइ माणे कं करणं वोच्छिज्जदि कं ठाणमवेदंतो किं अंतरं करेंतो किं द्विदियाणि कम्माणि किं लेस्साए बद्धाणि किं वेदंतो किडिं खवणाए पट्ठवगो खीणेसु कसाएसु गाहासदे असीदे गुणदो अणंतगुणहीणं गुणसेढि अणंतगुणा गुणसेढि अणंतगुणे गुणसेढि असंखेज्जा गुणसेढि असंखेज्जा चक्खू सुदं पुधत्तं चत्तारि तिग चदुक्के चत्तारि य खवणाए चत्तारि य पट्ठवए
204
191
205
214
206
113
207
232
213
150
167
165
169
146
230
144
229
149
164
20
73
8
93
63

Page #335

Appendix 4 : (321)
43 243/209
47
210
134
209
32
134
19
49
197
10
195
212
196
44
208
चत्तारि वेदयम्मि दु चदुर दुगं तेवीसा चरिमे बादररागे चरिमो य सुहुमरागो चरिमो बादररागो चोद्दसग दसग सत्तय चोद्दसग णवगमादी छव्वीस णोकसाया छव्वीस सत्तावीसा छण्हं आवलियाणं जसणाममुच्चगोदं जा चावि बज्झमाणी जाव ण छदुमत्थादो जा वग्गणा उदीरेदि जा हीणा अणुभागेण जे चावि य. अणुभागा जे जे जम्हि कसाए जो कम्मंसो पविसदि जो जम्हि संछुहंतो जो जं संकामेदि जं किहि वेदयदे जं चावि संछुहंतो जं चावि संछुहतो झीण ट्ठिदिकम्मसे हिदि अणुभागे अंसे ट्ठिदि उत्तरसेढीए
245 226
णगपुढविवालुगोदय णव अट्ठ सत्त छक्कं णाणम्हि ये तेवीसा णिद्दा य णीचगोदं णिरयगइ अमर णियमा लदासमादो णियमा लदासमादो णिव्वाघादेणेदा तदिया सत्तसु किट्टीसु तिण्णि च चउरो तह तेरसय णवय सत्तय तेवीस सुक्कलेस्से दससु च वस्सस्संतो. दिट्टे सुण्णासुण्णे दुविहो खलु पडिवादो दोसु गदीसु अभज्जाणि दंसणमोह-उवसामगस्स दंसणमोहक्खवणा दंसणमोहस्सुवसामणाए दसणमोहस्सुवसामगो ज जं खवेदि किडिं जं वेदेंतो किडिं पच्छिम आवलियाए पज्जत्तापज्जत्तेण पज्जत्तापज्जत्ते पडिवादो च कदिविधो
55
172
121
227
183 91
68
224
143/239
62
95
177
218
216
217/244
216 126
228
186
157
187
201
120

Page #336

(322) :
Chapters on Passions
99
101
26
111
108
1
115
192
36
160
11
131
35
31
83
163
181
178
135
पढमा च अणंतगुणा
175 पढमं बिदियं तदियं
215 पयडि पयडिट्ठाणेसु पयडीए मोहणिज्जा पुव्वम्मि पंचमम्मि दु पेज्ज-दोसविहत्ती
3, 13 पेज्जं वा दोसो वा पच चउक्के बारस पंच य तिण्णि य दो पंचसु च ऊणवीसा बहुगदरं बहुगदरं बारस णव छ तिण्णि य बिदियट्ठिदि आदिपदा बिदियादो पुण पढमा बिदियादो पुण पढमा 170 बंधेण होइ उदओ 241/144 बंधेण हाइ उदओ 143/240 बंधेण हाई उदओ
143 बंधो व संकमो वा
142 बंधो व संकमो या
147 बंधो व संकमो वा बंधो व संकमो वा
219 बंधोदएहिं णियमा माणद्धा कोहद्धा माणमददप्पथंभो माणे लदासमाणे
75 माया य सादिजोगी
171
मिच्छत्तवेदणीयं मिच्छत्तपच्चओ खलु मिच्छत्तवेदणीए मिच्छाइट्टी णियमा लद्धी य संजमासंजमस्स लद्धी य संजमासंजमस्स लेस्सा साद असादे वड्डीदु होइ हाणी वस्ससदसहस्साई वावीस पण्णरसगे विरदीए अविरदीए वेदगकालो किट्टीय वेदे च वेदणीए वंसीजण्हुगसरिसी सण्णीसु असण्णीसु सत्त य छक्कं पणगं सत्तारसेगवीसासु समयूणा च पविट्ठा सम्मत्तदेसविरयी सम्मत्तपढमलभो सम्मत्तपढमलंभस्स सम्माइट्ठीजीवो सम्मामिच्छाइट्ठी सम्मामिच्छाइट्ठी भयसोगमरदिरदिगं सव्वणिरय भवणेसु सव्वस्स मोहणीयस्स
72
82
54
30
231
14
104
223
105
107
148
102
17
109
87
132
96
88
136/236

Page #337

सव्वाओ किट्टीओ सव्वाववरणीयं पुण
सव्वावरणीयाणं
सव्वे विय अणुभा सव्वेहि द्विदिविसेसेहि
सागारे पट्टवगो
सादि य जहण्णसंकम
सांसदपत्थणलालस
सोलसग बारसट्ठग
संकामणपट्टवगस्स संकम उवक्कमविही
कामण ओट्टण संकामण - ओवट्टण

168
79
133
159
100
98
57
90
28
125
24
18
10
Appendix 4
संकामणमोवट्टण
संकामणपट्टवगो संकामेदि उदीरेदि
संकामणपट्ठवगस्स
संकामयपट्ठवगस्स
कामे दुक्कड्ड दि संकामगपट्टवगो
संकामगोच कोधं
संकंतहि यणियमा
संखेज्जा च मणुस्सेसु
संछुहदि पुरिसवेदे
संछुहदि पुरिसवेदे संधीदो संधी पुण

: (323)
233
141
220
127
124
153
130
137
129
114
138/237
138
78

Page #338

Absolute conation
Absolute meditation
Abstraction Verses
Acalāvalī
Acquirement
Addhāparimāṇa
Adhika
Adhikäras
Affliction
A-knowledges
Alien
All-destroying
Analytical Commentary
Anger
Ansa
Apalāpa
Apavartanā
Aphorism
Appended Verses
Applied consciousness
Apprehension

Appendix 5
GENERAL INDEX
53
57, 246
7
22, 23, 95
xii, 131, 139, 255, 285, 308,
9
23, 291, 304
41
252
85,272
15, 243, 290
111
4,9
55, 83, 89, 105, 111, 117, 157, 159, 175, 179, 181, 183, 199, 201, 211, 217, 230, 233, 237, 261, 262, 268, 272, 273, 276, 278, 293, 299, 309
303
119
17,45
ix, 6, 7, 8, 25, 33, 41, 247, 253, 255, 312
xii, 6, 7, 9, 37, 233, 254, 256
43, 54, 99, 101, 103, 193, 276, 277, 313
53, 133

Page #339

Ardhamāgadhi
Arthas
Asankhyeya
Ascending
A-scientific
Attachment
Attained
Attenuation
Attributive
Augmentation
Aureated beings
Aureoles
Auspicious
Austerities
Authenticity Avalis / Avalī
Aversion
Badhyamāna Beginningful

+
Appendix 5
31, 32, 33, 302
14
23
53, 175, 191, 298
23
(325)
xi, 5, 12, 13, 41, 43, 51, 59, 119, 145, 241, 242, 252, 253, 254, 257, 261, 262, 286, 305, 310, 312
26
12, 10, 17, 23, 45, 47, 55, 59, 135, 155, 167, 169, 171, 173, 184, 211, 225, 229, 231, 251, 258, 286, 289, 296, 298, 299, 309
5, 253, 263
10, 17, 59, 159, 169, 171, 173, 175, 238, 297, 313
271
86, 114, 197, 281, 285
12, 15, 18, 135, 143, 149, 153, 163, 208, 215, 241, 244, 285, 286, 288, 289, 2290
11, 17, 18 249, 258
6
16, 17, 20, 21, 22, 23, 53, 55, 95, 121, 167, 171, 189, 199, 201, 203, 207, 217, 221, 225, 227, 229, 260, 276, 281, 282, 283, 288, 293, 294, 295, 315, 317

xi, 5, 33, 41, 43, 51, 59, 117, 119, 247, 252, 253, 254, 258, 261, 262, 310
304
91, 265, 274

Page #340

(326) :
Chapters on Passions
Bhāşya
Bhinna-Muhurta
Birth states
Birth-bonded
Bonder
47, 49, 254, 305 213, 306 99, 277 199, 201, 203, 205, 207 8, 34, 43, 51, 115, 129, 219, 241, 254, 257, 283, 305 280 xi, 9, 11, 12, 13, 14, 17, 19, 22, 23, 34, 61, 67, 91, 97, 113, 115, 123, 131, 149, 153, 155, 159, 163, 201, 207, 221, 223, 231, 233, 239, 263, 268, 274, 276, 278, 280, 281, 285, 286, 289, 305
Bon lership Bonding
Bone joints
14
Càritra
Catusthāna Centre of barley-like
Cessation
4, 255, 285, 306 43, 51, 107, 255, 306 185 12, 145, 245, 282, 308 119 ii, v, viii, 4, 38, 39, 41, 247 85, 195, 213
19
Chanda Chapters on Passions Clairvoyance Coagulation Cognition Cognition-obscuring Collective intensity Combination
2, 11, 37, 248
11
Commentaries Communication Compilatory verse
1, 189, 217 14, 91, 265, 274, 315 24, 25, 30, 36 2,7, 271, 302 45, 231, 255, 311

Page #341

Appendix 5 : (327)
Completioned
Component
Composite
Conation
15, 55, 113, 123, 125, 137, 191, 193, 261, 283, 290, 310 5, 18, 173, 175, 177, 179, 187, 199, 209, 292 ix, 18, 173, 175, 177, 179, 181, 183, 199, 201, 217, 219, 221, 227, 229, 292, 294, 295, 298 11, 14, 19, 53, 57, 113, 195, 231, 272, 280, 306 11, 155, 211, 215, 241, 289, 295 v, 1, 3, 4, 45 139, 246, 252, 255, 285, 306 xii, 12, 45, 47, 51, 57, 141, 143, 147, 233, 257, 258, 266, 299 13, 14, 59, 97, 209, 257, 262, 263, 290, 299, 310
Conation-obscuring
Conduct
Conduct-deluding
Configuration
Connected Verses
&
Connotations
Conscious engagement
Consciousness
19 51, 99, 133, 195, 276, 277, 278 ix, xii, 43,51, 53, 99, 101, 103, 113, 121, 133, 193, 255, 276, 277, 281, 313 264, 274, 276, 310
Contact
Contactile
274
Contents
ix, xii, 2, 4, 5, 9, 10, 25, 28, 34, 36, 41, 244, 248, 250, 252, 259, 261, 263, 276, 287, 302 4, 7, 8, 9, 20, 24, 25, 37, 181, 266
Cūrņi
Cow-tail
294
Creeper-like
105, 109, 111, 115, 279

Page #342

(328) :
Chapters on Passions
Dșstivāda Debonding
Deceit
Deficient-sensed
Deluding Karma
Describability Destinity
v, 251 11, 13 55, 83, 105, 107, 111, 119, 157, 159, 175, 183, 237, 261, 269, 272, 273, 278, 291, 293, 294 81, 260, 270 vi, ix, 10, 12, 13, 16, 25, 28, 34, 36, 38, 47, 59, 61, 67, 91, 147, 149, 153, 157, 175, 185, 207, 209, 211, 215, 231, 235, 237, 262, 263, 264, 267, 274, 281, 286, 287, 293, 296, 299, 308, 309 263 14, 15, 71, 77, 91, 101, 113, 135, 151, 235, 252, 270, 285, 288, 290, 306 ix, xii, 9, 10, 13, 14, 17, 18, 19, 20, 34, 43, 45, 47, 51, 53, 55, 57, 59, 71, 77, 89, 95, 125, 127, 131, 135, 137, 145. 147. 149. 151. 153. 155. 157. 159, 161, 163, 165, 169, 171, 175, 185, 187, 189, 191, 213, 215, 217, 219, 223, 225, 227, 229, 231, 233, 235, 241, 244, 246, 255, 257, 258, 259, 262, 280, 281, 284, 285, 286, 287, 288, 289, 290, 293, 295, 296, 297, 298, 299, 304, 05, 307, 308, 309, 311, 314
Destruction
Dhavala
Digambara
Disquisition doors
i, ii, iv, v, vii, 2, 3, 4, 5, 26, 27, 29, 31, 32, 35, 36, 37, 247, 252 29, 35, 91 261, 263, 265, 266, 269, 274, 276, 277 viii, 91, 265, 274, 278
Distribution

Page #343

Appendix 5 : (329)
6, 19, 49, 254, 256, 257, 258, 261, 266 315
Doctrinal verses Dešāmarşaka Dripping-based Drowsiness
59
Duration
Emanation
Embodiments
Equanimity Eulogy
14, 151, 155, 235, 288, 310 xi, 9, 12, 13, 16, 17, 18, 23, 34, 43, 51, 53, 55, 57, 59, 61, 79, 91, 95, 97, 107, 23, 127, 141, 147, 149, 151, 153, 159. 167. 169. 171. 175. 177. 179. 185, 187, 189, 193, 199, 201, 203, 205, 207, 209, 211, 213, 215, 219, 221, 223, 225, 227, 239, 241, 244, 246, 254, 256, 257, 259, 261, 262, 263, 275, 275, 276, 279, 281, 282, 287, 288, 293, 294, 295, 296, 297, 299, 307, 312, 314, 315, 316, 317 10, 244, 245, 316 191, 269, 270 18, 252 252 113, 248, 281 18, 274, 289 xi, 43, 51, 95, 207, 209, 223, 243, 255, 259, 280, 295 252 xi, 6, 9, 19, 45, 49, 149, 161, 165, 167, 169, 171, 173, 177, 179, 191, 193, 197, 201, 205, 209, 211, 221, 229, 251, 255, 256, 257, 258, 259, 288 x, xii, 43, 51, 72, 121, 123, 125, 127, 129, 131, 135, 137, 259, 266, 280, 283, 184, 185, 306
Existent
Existential
Experiencer
Expiation Explanatory verses
Faith-deluding Karma

Page #344

(330) :
Chapters on Passions
Feeling producing
14, 15, 149, 153, 155, 197, 209, 211, 241, 281, 295 250 1, 2, 27
Feminology
Ford-buiiders
Ford-buildership
15
Four-foldness
Fruition
xii, 10, 105 12, 13, 16, 18, 22, 23, 34, 45, 47, 51, 59, 95, 97, 115, 121, 123, 157, 129, 131, 133, 149, 155, 161, 163, 165, 187, 198, 199, 201, 203, 215, 221, 223, 225, 227, 229, 231, 239, 241, 251, 259, 275, 276, 282, 285, 286, 289, 290, 291, 294, 296, 298, 299, 312 172, 22, 23, 95, 121, 145, 149, 177, 187, 190, 221, 225, 227, 229, 277, 281, 282, 289, 312, 315 17, 22, 23, 95, 121, 171, 221, 225, 227, 229, 281, 282, 283, 315 ix, xi, 121, 255 197
Fruitional
Fruitional Avali
Functional consciousness Garb/insignia Geometrical progression
ix, 165, 307
Gleaming passion
Glory-cum-renown
Greed
14, 153, 157, 159, 175, 177, 201, 215, 217, 233, 268, 287, 289, 290, 292, 296 15, 154, 209, 215, 289, 290 14, 83, 105, 107, 111, 119, 145, 157, 159, 175, 177, 183, 189, 237, 261, 262, 269, 272, 273, 276, 286, 291, 292, 293, 294 xi, 17, 63, 67, 69, 71, 270, 274, 310 67, 81, 89, 85, 87, 89, 91, 264
Group of species
Group transition

Page #345

Gunadhara Hastening
Heap of species
Hidden meanings
Hina
Humility
Indeterminate
Indivisible corresponding section
Induction period
Infernal
Infinite-bonding passions
Infliction
Influx
Initiator
Innumerable
Innumerableth
Inquisitiveness
Intaker Intensity

Appendix 5 : (331)
i, 12, 24, 25, 29, 30, 35, 253, 259, 301
47, 173, 309
149
6, 8, 32, 258
303, 307
252
53, 113, 133, 195, 303
177, 205
22, 23, 95, 171, 314
14, 81, 125, 151, 191, 235, 270, 271, 275, 280
ix, 153
252
12, 22
285, 286
ix, 21, 22, 137, 151, 153, 161, 163, 168, 169, 173, 177, 181, 185, 187, 191, 205, 207, 209, 225, 227, 239, 245, 246, 262, 276, 287, 288, 291, 293, 294, 298
161, 181, 185, 187, 205, 207, 227, 245, 246, 262, 276, 298
169, 292
85,273
x, xi, 1, 10, 11, 17, 18, 34, 43, 45, 47, 51, 55, 959, 61, 95, 97, 101, 105, 107, 109, 111, 115, 123, 141, 147, 149, 151, 155, 161, 163, 165, 167, 169, 171, 173, 175, 177, 179, 181, 183, 185, 189, 193, 197, 199, 201, 203, 2207, 209, 211,

Page #346

(332) : Chapters on Passions
213, 215, 217, 219, 221, 223, 225, 227, 229, 231, 239, 241, 245, 254, 255, 257, 258, 262, 263, 275, 277, 278, 279, 281, 282, 188, 291, 292, 293, 294, 295, 296, 297, 298, 299, 303, 308, 309, 311, 312 ix, xii, 17, 18, 34, 45, 47, 55, 173, 175, 177, 179, 181, 183, 185, 189, 197, 199, 201, 207, 209, 211, 215, 217, 219, 221, 223, 225, 227, 229, 231, 257, 258, 292, 293, 294, 295, 296, 297, 299, 303, 308, 311
Intensity reduction
54
Interruptions Interval
Intervalisation
Introduction
18, 35, 55, 91, 95, 123, 125, 153, 167, 179, 189, 201, 233, 261, 265, 274, 275, 177, 288, 311, 314 55, 123, 153, 167, 179, 189, 201, 233, 288, 314 xi, 1, 5, 63, 246, 247, 253, 264, 301, 313 169, 173, 215, 298 22, 165, 167, 171 34, 77, 81, 91, 103, 113, 115, 269, 270, 280 ix, 17, 19, 177, 179, 183, 217, 219, 225, 227, 292, 293, 294, 297, 298
Invariance Invariant Investigation doors
IR
.
312
Issues Jayadhavala
vi, ix, 5, 8, 21, 24, 27, 28, 31, 259, 263, 284, 314 116, 117, 307 145, 17, 176, 276
Jhanjhã
Jivā
Jñana-pravāda
41, 248

Page #347

Junction
Kaṣāya-prabhṛta
Karana Karmas
Karma theory
Karmic duration
Karmic leaning
Karmic pollution
Karmology
Kasaya-pāhuḍa
Krsti
Kṣaya
Knowledge
KP

Appendix 5 : (333)
32, 93, 111, 229, 279, 296, 297, 311
39
14, 172, 251, 308, 314, 315
10, 11, 12, 13, 17, 18, 19, 22, 23, 28, 34, 38, 43, 45, 47, 51, 89, 95, 97, 115, 121, 123, 127, 139, 141, 143, 147, 149, 151, 153, 155, 157, 159, 163, 167, 173, 175, 189, 191, 193, 195, 197, 199, 203, 207, 209, 211, 213, 215, 217, 225, 231, 241, 243, 244, 245, 246, 249, 251, 257, 264, 275, 281, 286, 287, 289, 291, 292, 293, 295, 296, 297, 298, 299, 300, 305, 311, 315
iv, vi, 4, 10, 23, 25, 33, 34
xi, 23, 57, 59, 61, 95, 175, 223, 244, 296
10, 173, 195, 297
10
34, 36, 37, 38
ii, iv, 302
17, 18, 175, 225, 246, 292, 383, 308, 309
16, 305, 308, 314
viii, 1, 2, 4, 14, 19, 25, 41, 53, 57, 85, 113, 119, 127, 151, 155, 175, 195, 207, 211, 213, 215, 231, 241, 245, 253, 260, 272, 277, 280, 281, 289, 295, 306
v, xi, 4, 5, 7, 8, 9, 10, 12, 13, 17, 18, 19, 20, 23, 24, 25, 26, 28, 29, 30, 32, 33, 34, 35, 36, 37, 41, 253, 259, 286, 319

Page #348

(334) : Chapters on Passions
Kundakunda
Ladder
Lasting time
Leaning
Leaping
Liberatable
4,318 ix, 53, 55, 71, 175, 185, 191, 229, 233, 290, 293, 298 278 10, 17, 45, 55, 173, 195, 257, 292, 297, 308 283 76, 85, 207, 273, 279, 303, 306, 314 14, 55, 67, 83, 87, 89, 91, 121, 151, 153, 155, 157, 189, 193, 229, 233, 237, 262, 268, 271, 272, 273, 281, 289, 290, 304, 313 11, 135 69, 125, 304 107
Libido / libidos
Life-span determining Lingering right faith Lubricant
12, 28
Mahāprajña Mass-point
13, 161, 163, 165, 169, 179, 189, 201, 262, 263, 281, 288
Mathematical terms
23
Mattergic
Mattergy
11, 95, 314 275, 310 53, 57, 246, 260, 306, 310 36
Meditation
Metaphysicians
Metrology
Mind-endowment
249, 265, 274 269, 270, 280, 282 264, 274, 277
Modal Modally Model stages
263
250

Page #349

Appendix 5
: (335)
Multiplier Nāgahasti Negative Nirgama Nomenclature Non-fruitional
17, 101, 161, 183, 185, 187, 291 6, 7, 20, 29, 245, 259 41, 248 264, 312 263 19, 55, 95, 123, 129, 149, 153, 167, 189, 201, 233, 280, 311, 314
Non-fruitional destruction
95
Non-possession Non-Reception
Non-transition
65, 264, 304 16, 65, 264, 273, 304 1, 318
Non-violence
Non-zero
91
Numerable
Numerical measure
9, 21, 53, 137, 151, 153, 161, 177, 179, 181, 189, 191, 209, 211, 213, 245, 260, 263, 276, 282, 287, 293, 295, 311, 317 277 11, 306, 312 11, 14, 211, 213, 215, 241, 276, 281, 289
Obscuration
Obstructive
Ocular conation
57
Omniscient
Operation
2, 10, 22, 53, 131, 133, 195, 231, 243, 245, 244, 246, 253, 284, 306, 315 143, 173, 231, 280, 286, 292, 296, 299, 308 115, 225, 127, 131, 165, 167, 169, 199, 215, 295, 303, 305, 306, 313
Optional
Overstepping
23, 316

Page #350

(336) :
Chapters on Passions
Own tenet/s
4, 252, 263, 316 261, 265, 269, 316
Ownership
P. Dundas
Pāhuda/Pāhuda
ii, iv, vii, viii, ix, 3, 4, 5, 19, 20, 29, 33, 35, 37, 39, 40, 244, 247, 301, 302
Pascima Skandha
278
14
Partial renunciatory Partial vow preventing Partially destroying Part-mentioning
111, 155, 211, 289 8, 32, 215
Passions
i, ii, v, vi, vii, xii, 4, 5, 10, 11, 13, 14. 19, 34, 37, 38, 39, 41, 43, 45, 51, 55, 59, 83,89, 91, 101, 105, 106, 113, 145, 147, 151, 153, 155, 157, 159, 175. 177, 181, 183, 189, 193, 201. 215. 217, 231, 233, 235, 237, 244, 247, 261, 255, 263, 268, 272, 273, 276, 277, 278, 279, 280, 285, 287, 288, 289, 290, 291, 292, 296, 298, 299 252
Penitential retreat
Penultimate
Perceptual judgment
Permitted
14, 16, 246 53, 260, 305 252 91, 265, 274, 315 2, 5, 11, 12, 13, 37, 38, 195, 260, 309
Permutation
Physical
Physical form Physique-making
135, 149, 151, 153, 209, 215, 235, 241, 281, 285, 288, 289, 290, 295, 311

Page #351

Appendix 5 : (337)
Point
5, 7, 9, 10, 13, 17, 18, 21, 22, 23, 26, 28, 30, 33, 34, 35, 59, 61, 63, 95, 97, 107, 109, 111, 141, 161, 163, 165, 167, 169, 171, 173, 177, 179, 181, 183, 185, 187, 189, 199, 201, 203, 205, 207, 209, 223, 225, 229, 239, 245, 246, 250, 253, 257, 261, 262, 263, 264, 269, 275, 276, 279, 281, 284, 285, 288, 290, 291, 292, 293, 297, 297, 298, 307, 308, 309, 312, 313, 316
26
264
Poly-viewists Positings Potency Pragmatic standpoint Prāksta
Pratigraha Pravāhyamāna
11, 19, 231 262, 317 v, ix, 3, 4, 6, , 30, 31, 33, 36, 37, 41, 302, 307 16, 63, 264, 304, 309 20 v, 1, 2, 3, 4, 25, 27, 41, 247, 248, 252, 253, 310 10, 22, 51, 95, 97, 141, 143, 201, 219, 221, 223, 225, 259, 275, 276, 280, 281, 282, 290, 296, 297, 298, 299, 314
Pre-canon
Pre-maturation
Preya-dvesa Pride
55. 57. 83. 89. 105. 109. 111. 115. 117. 157. 159. 175. 181. 183. 201. 237. 261. 262. 268. 272. 273. 278. 279.291. 293. 294 v, 1, 2, 3, 27, 247 v, vii, viii, 2, 3, 4, 10, 27, 31, 32, 37, 247
Primary canon
Pro-canon

Page #352

(338) : Chapters on Passions
Professions
Prognostics
Progression
Progressive series
Prohibited
Proportional distribution
Protean
Proximity
Psychical
Purification
Quasi-canons
Quasi-passions
Questioning verses
Radiance
Reception
Receptor positions
Registry
Relative numeration
Representational
Respiratory function
Restraint
Right faith
Right-cum-wrong faith

197
249, 251
ix, 12, 165, 185, 187, 307
205
252, 289
91, 265, 274
271, 281
93, 265, 266, 310
11, 13, 309
10, 13, 17, 284, 285
3
147, 157, 153, 157, 189, 233, 237, 262, 287
7
15
xi, 16, 63, 65, 67, 77, 79, 264, 269, 304, 309, 311
16, 17, 67, 69, 71, 73, 75, 77, 266, 267, 268, 269
25
91, 265, 274, 276, 278
263, 264
53
xii, 45, 51, 81, 113, 139, 255, 271, 280, 285, 286
69, 81, 125, 131, 271, 304
ix, 69, 81, 129, 193, 271, 285

Page #353

Righteousness
Samyaktva
Sanchuhana
Sandhi
Sankhyeya
Sankramana
Sankrāmaṇa
Sarvāvaraṇa
Satkhaṇḍāgama
Scriptures
Secondary canon
Sections
Semi-explanatories
Sensory knowledge
Serpent-like
Six-fold increase and decrease
Somnambulism
Spardhakas Species

Appendix 5 : (339)
xii, 18, 51, 67, 71, 81, 113, 121, 127, 129, 131, 135, 193, 233, 259, 271, 280, 283, 284, 285, 287
259
16, 151, 311
111, 279, 311
23, 311
15, 311
16, 18, 55, 311
290
vii, ix, 3c 37
1, 2, 93, 131, 253, 261, 316
v, 2, 247, 252
3, 11, 20, 177, 205, 247, 250, 288
25
57, 195
93, 275
163, 215, 265
14, 151, 155, 235, 288, 307
167
xi, 12, 13, 15, 16, 17, 34, 61, 63, 65, 67, 69, 71, 73, 75, 77, 81, 89, 85, 87, 89, 91, 93, 95, 111, 121, 123, 129, 131, 135, 143, 145, 149, 151, 153, 155, 157, 159, 193, 215, 223, 227, 233, 235, 237, 239, 246, 263, 264, 265, 266, 267, 268, 270, 275, 275, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 296, 299, 300, 305, 306, 307, 310, 314, 315, 316

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(340) :
Specifically more
Chapters on Passions
Specificity
Speculation
Spiritual stages
Splits
Standpoint/s
Status determining
Stupefaction
Subhuman
Subsidence
Subsider
Substances
Succession
Successive transition
Successively
Supervariform
Sutta
Śvetämbaras
Syllable

55, 57, 111, 179, 181, 189, 207, 293, 314, 317
161, 281
53, 307
13, 34, 69, 71, 81, 267, 268, 269, 282, 287, 290
17, 151 282, 296, 299, 315
29, 59, 63, 93, 248, 262, 264, 317
149, 151, 153, 155
117
14, 191
xii, 10, 13, 18, 20, 34, 35, 43, 45, 51, 77, 89, 115, 121, 123, 125, 127, 129, 139, 141, 145, 213, 255, 280, 282, 283, 286, 287, 295, 296, 304, 309, 312, 313
53, 55, 57, 77, 121, 123, 125, 127, 129, 143, 280, 281, 282, 283, 313
59, 248, 278, 279
14, 15, 55, 91, 145, 157, 189, 233, 263, 275, 286, 303
77,89
53, 55, 57, 111, 163, 165, 217, 231, 237, 315
18, 109, 155, 167, 169, 171, 245, 289, 292, 294, 316
8, 40, 42, 46, 301, 302, 312
2,26
6, 19, 25, 247, 253

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Synonyms
Systematic explanatory
Temporally
Total renunciatory
Total transition
Total vow preventing
TP
Traditional
Transgress
Transition
Treachery
Trivial
Udvartanā
Udvelana
Upašama
Upcast
Uprooted
Utkarṣaṇa

xii, 10, 19, 43, 51, 117, 119, 284
25
55, 129, 191, 261, 263, 277, 283
278
55
17
Appendix 5
16, 151, 235, 265, 266, 274, 285, 288,
311
14
x, 25, 27, 28
2, 20, 277, 315
137, 316
x, xi, xii, 9, 10, 13, 15, 16, 17, 19, 34, 35, 43, 45, 47, 53, 57, 59, 61, 63, 65, 67, 69, 71, 73, 78, 77, 79, 81, 83, 85, 87, 89, 91, 93, 131, 141, 147, 151, 157, 159, 161, 163, 167, 169, 199, 203, 209, 217, 219, 221, 223, 227, 229, 231, 235, 237, 239, 254, 256, 257, 258, 262, 263, 264, 265, 266, 267, 269, 270, 272, 273, 274, 275, 276, 283, 284, 285, 286, 288, 291, 296, 297, 298, 304, 306, 310, 311, 312, 313, 316
119
131,283
18, 313
298
143
17,313
: (341)

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(342) :
Chapters on Passions
Vācaka
26
Variforms
Västus
Vedaka
Vicāra
Viewpoints Višesa
Visesādhika
Višesona
101, 103, 109, 168, 181, 183, 225, 277, 293, 297, 313, 316 248, 250 43, 95, 255, 259 47, 292, 250 23, 189, 260, 293, 314, 317 181, 189, 314, 317 317 252 4, 8, 9, 19, 24, 25, 27, 149, 259, 266, 279, 287, 290 53, 57, 195, 213, 260 10, 45, 139, 167, 193, 277, 278, 286 13, 16, 17, 18, 43, 51, 79, 115, 121, 123, 125, 135, 147, 175, 211, 223, 225, 231, 241, 244, 278, 280, 282, 284, 285, 306, 307 43, 51, 117, 255, 314
Violation
Virasena
Vocable knowledge
Volitional
Volitions
117
Vyañjana Waxing Wood-like Wordsmithy Worldly cycle Wrong faith
105, 109, 111, 115, 279 34 10, 19, 137 ix, 11, 69, 81, 129, 153, 193, 271, 283, 285, 317 113, 121, 245, 251, 261, 269, 270, 280, 301 xi, 87, 89, 271, 273
Yoga
Zero positions

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About the Author Born in Chhatarpur district of M.P. (India) and educated at Kodarma and Varanasi upto Shastri and Acharya in Jainism and M.Sc. in Chemistry, Dr. N.L. Jain did his Ph.D. in U.K. and post-doctoral training in U.S.A. He served as Lecturer and Professor in M.P. State Service retiring in 1988. He has since been project investigator, U.G.C. and National Science Academy, Delhi based at Rewa, M.P.
'Religion and Science' has been his most interesting subjects. He has presented large number of papers in national and international seminars with about four scores of published papers and books. He hold 'Lal' and 'Children Literature' awards for his literary activities. He attended Assembly of World Religions (1989), Parliament of World Religions (1993), International History of Science Congress in Germany & Spain and International Anti-vivisection Conference in London. He has lectured in Jaina Centres of U.S.A. and U.K. Currently, he is involved in translating some Jaina pro-canons in English like Sarvārtha-siddhi, Tattvārtha -rājavārtika, etc. Besides, he is actively associated with Theosophical Society and Jaina Kendra, Rewa (M.P.)

www.jainelibir

Page #358
Parshwanath Vidyapeeth Our Publications in English Rs. 400.00 Rs. 120.00 Rs. 150.00 Rs. 100.00 Rs. 120.00 Rs. 400.00 Rs. 300.00 Rs. 100.00 Rs. 500.00 Rs. 200.00 Rs. 300.00 1. Scientific Contents in Prakrit Canons Dr. N. L. Jain Pearls of Jaina Wisdom Dulichand Jain Pristine Jainism S. M. Jain Jaina Karmology Dr. N. L. Jain Aparigraha: the Humane Solution Dr. Miss. Kamla Jain Jainism in Global Perspective Ed. Dr. S. M. Jain & Dr. S. P. Pandey Studies in Jaina Art (IInd Edition) Dr. U. P. Shah Jainisn in India Ganesh Lalwani 9. Dr. Charlotte Krause: Her Life & Works Dr. Sagarmal Jain & Dr. S. P. Pandey Astaka Prakarana Ed. Dr. A. K. Singh 11. Jaina Temples of Western India Dr. Harihar Singh 12. Jaina Culture Dr. Mohanlal Mehta 13. Jaina Psychology Dr. Mohanlal Mehta 14. Literary Evolution of Paumachariyam Dr. K. R. Chandra 15. Mult-Dimensional Application of Anekantavada Ed. Dr. S. M. Jain & Dr. S. P. Pandey Studies in Jaina Philosophy Dr. Nathmal Tatia 17. Theory of Reality in Jaina Philosophy Dr. Dr. J. C. Sikdhar Jaina Epistemology Dr. I. C. Shastri 19. The Concept of Paacacila in Indian Thought Dr. Kamla Jain 20. Doctrine of Karman In Jaina Philosophy Dr. H. V. Glasenapp 21. The Path of Arhat T. U. Mehta Jaina Perspective of Philosophy & Religion Dr. Ramjee Singh 23. An Introduction to Jaina Sadhana Dr. Sagarmal Jain Rs. 80.00 Rs. 120.00 Rs. 20.00 Rs. 60.00 16. Rs. 200.00 Rs. 300.00 18. Jana LP Rs. 350.00 Rs. 150.00 Rs. 150.00 Rs. 200.00 22 Rs. 200.00 Rs. 40.00 Parshwanath Vidyapeeth I.T.I. Road, Karaundi, Varanasi - 5