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 vidyApITha sacce bhagava Pain Edi by N. L. Jain Parshwanath Vidyapeeth

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About the Book Kasaya-pahuda is the first procanonical Digambara text of early stages of Prakrta having its origin from the chapter (prabhrta) named Preya-dvesa of tenth section of the fifth pre-canon known as Jnanapravada (Discourse on Knowledge). It 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. 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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Parswanatha Vidyapitha Series No. 148 CHAPTERS ON PASSIONS [KASAYA-PAHUDA : KASAYA-PRABHRTA] 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. Sri Bharatavarsiya Digambara Jaina (Dharma-Sanraksini) Mahasabha, Lucknow (India) Parsvanatha Vidyapitha, Varanasi (India) 2005

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Parswanatha Vidyapitha Series NO 148 Title : Chapters on Passions [English Translation of Kasaya-pahuda with Notes] Translator : Dr. N. L. Jain Publishers : (i) Sri Bharatavarniya Digambara Jaina (DS) Mahasabha, Lucknow, U. P. 226004 (India) Parswanatha Vidyapitha, 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 : Annapurna 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 Satkhandagama in English, which was released by Prof. P. S. Jaini of Berkeley USA recently. The Kasaya-pahuda 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 Parswanatha 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 (Purvas), (2) Primary canons (Angas), (3) Pro-canons and (4) Secondary canons. The Kasaya-prabhrta (Chapters on Passions, KP) and Satkhandagama (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 Drstivada (Discourses on Doctrines) under the category of second and fifth pre-canon. They are written in ancient Prakrta 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 Kasaya-prabhrta 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 Jiva. 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 Baladarsa (Children's Magazine) and Mahiladarsa (Women's Magazine). Currently, the institution has also started two new wings called Tirtha Sanraksini and Sruta-samvardhini Mahasabha 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 Mahasabha 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, Mahasabha has decided to publish books in English also. The Digambaras have two earliest pro-canonical texts of Satkhandagama and Kasaya-pahuda. The English translation of Santa-paruvana 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 Kasaya-pahuda (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) Sramana 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 Mahasabha, 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 Parsvanatha Vidyapitha, Varanasi for its publication. New Delhi (India) Nirmal Kumar Sethi Chairman, Mahasabha

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ADS Aph Av CD CIR DK DL FC FD GK GP IB In/As IR JD KR M MC MKPP Abbreviations Antarmuhurta Anuyogadvara Sutra Aphorism Avali Conduct Deluding Karma Composite Intensity Reduction Deluding Karma Destructional Ladder Functional Consciousness Faith-deluding Karma Gommatasara Karmakanda Geometrical Progression Infinite-bonding passions Innumerable Intensity Reduction Jayadhavala Kasaya-pahuda Muhurta Mulacara Maha-Karma-praksti-prabhita Numerable Palyopama Pejja-dosa Pahuda Right-cum-wrong faith Right-faith Scientific Contents of Prakrta Canons Satkhandagama Subsidential Ladder Spiritual stage Triloka-prajnapti Transition Position Tattvartha Sutra Verse Wrong-faith with respect to N PDP RWF RF SCPC SK SL Sp.St. TR Tr.P TS V, v WF wrt

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Transliteration hr 4 d a a e k c c A / ai ai kh kh ch ch ina o 0 gg j I 1 au au gh gh. jh jh u u aM am G // Ja U kSa ks tra jJa jn T ! t / p p y T th th th ph ph r D / da d b b la 1 Dh dh dh dh - bh v / N n n n m m ha h 4 h R la s z S 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 Purvas (or pre-Mahaviran, currently extant and included in the twelfth primary canon Purvas (14 in number) (2) Primary Canons (Angas, 12 in number)

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(2) : Chapters on Passions Secondary Canons (Angabahyas): 14 in number (in case of Digambaras and up to 20 in case of Svetambaras) 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 acaryas (as physical scriptures). The acaryas 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 (Pahuda) Kasaya-pahuda 51h Pre- canon (reduced from 16000 padas) 02. Satkhandagama 6000+A 2nd pre- v IV canon As in 2 As in 2 As in 2 03. Mahabandha 04. Mulacara 40000+ 1249 Basic Conduct - 05. 2100 Bhagavati Aradhana In addition, Mulacara (Basic Conduct) of Balkakera (taken as equivalent to the first primary canon on conduct) and Bhagavati Aradhana (Revered Accomplishing) by Sivarya could also be included in pro-canonical literature. Both are in Praksta. 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 Caritra-prabhsta) along with the ascetic conduct in many of his books. Kasaya-pahuda (Chapters on Passions) Kasaya-pahuda is the first pro-canonical Digambara text of early stages of Praksta having its origin from the chapter (prabhrta) named Preya-dvesa of tenth section of the fifth pre-canon known as Jnana-pravada (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 Agrayaniya (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 Mudabidri (South Karnataka) depository. The Kasaya-pahula (KP) is found in the form of Jayadhavala (Victorious White) commentary of Virasena containing (1) main text in verses (2) Yativrsabha's curni (Analytical commentary) and (3) Commentary by Virasena on both of them. Pt. Hiralal Shastri is the first one who published the verses and curni 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 Jayadhavala 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 Satprarupana has already been published by Jain Humanities Press, Canada. The first part of Dhavala 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-pahuda or (2) Kasaya-pahuda. 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 Praksta verses in Arya 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 (GathaSutras) 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 (Bhasya-gatha). 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 (Curni-sutras) - 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. Virasena has also confirmed that the verses in addition to 180 are also composed by the author himself and not by Nagahasti. 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 Curni 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. Virasena has also followed it in SK commentary. Quite a number of verses contain words like 'tu', 'ca', 'adi', 'va 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' (Desamarsaka) and their wholeness has been elaborated in the commentary. The Praksta term 'sutta' (Sukta, Good sayings, Sutra, 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. Jayadhavala has mentioned seven kinds of Sutras: (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 Curni. (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 Yativrsabha, the curni-author (Analytical commentary) and Virasena himself. However, the verse 14 mentions a new name of 'Addhaparimana' (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 (Pascima 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 Kasaya-prabhrta 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.

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(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. Mahaprajna 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 Acarya 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

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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 (pradesa) which lead to determine the (ii) nature or configuration of Karmas (prakiti) 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 (Anubhaga), 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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(14) : 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

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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 Sanchuhana, 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 (Apakarsana, Apavartana) 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 Antarmuhurta. (e) Augmentation (Udvartana, Utkarsana) 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 (Kssti, 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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(18) : Chapters on Passions 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 krsti, CIR) and (2) component intensity reduction (Avayava krsti). 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 (Upasama): 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 (Ksaya, Sankramana): 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

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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) Pahuda There are some more technical terms in KP, which should also be clarified here. The first of them is the word 'Prabhrta' (Pahuda) itself. Dr. G. C. Jain has opined that the term 'Pahuda' had many connotations and it has two related words like 'Pahuda-pahuda' and pahudika. It has two synonyms: adhikara and arthadhikara. Virasena states the term is made up of two words: Prabhita = Pra + Abhita which means established or elaborated by the best or ford-builder or Acaryas. Secondly, Yativrsabha has grammatically derived the word 'pahuda' in many stages from Pada + sphuta - pa-a + sphuta - pa-sphuta - paphuta - pa-muda - pa-huda which means any context elaborated through syllables or lines (Padas). If it is Kasaya-pahuda, it means syllables related with passions. The term 'pahuda' 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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(20) : Chapters on Passions does not apply on KP, but others are applicable to it. We have expressed 'vastus' as sections and pahudas or Arthadhikaras 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 'Appa, Atta (soul, Atma) in the text as in case of SK and TS. It means the term 'atma 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 (Pravahyamana and Apravahyamana): The KP Curni and Jayadhavala have mentioned these terms to indicate differing opinions in many topics. The traditionally scriptural opinions refer to Acarya Nagahasti, while non-traditional opinions refer to Acarya Arya Marksu. These two were contemporary and Curni author was directly connected with them. It is on their oral instructions that he composed Curni Sutras on KP which number 7009 as per H.L. Shastri. He also mentions two cases of such differing opinions in his Curni. (d) Avali (Time of Single Winking): The term 'Avali' 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, Avali 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 Laksanavali-2 p.215, 16 Jaina texts define it in same way:

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1 Avali || || = = Introduction Innumerable Samayas or Minimal Yoked innumerable Samayas Numerableth part of Prana 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 Avali 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 Avali 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 Avalis as below: (1) Invariant Avali (Acalavali): 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 (Bandhavali): It is the same as Acalavali representing induction period for start of processes like bonding etc. after influx. (3) Fruitional Avali (Udayavali): It is the Avali where karmic fruition takes place after Acalavali or induction period. Second Avalior Counter-Avali (Dvitiyavali or Pratyavali): It is the Avali period after the fruitional Avali.

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(4) (5) (6) Introduction 1: (23) Remainder Avali (Ucchista Avali): It is the last Avali of karmic duration where there is remainder of karmic drippings left after their fruition earlier. Over-stepping Avali (Atisthapanavali): 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 (Vrndavalii): 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 (Pravisati, Pravesati), 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, Una 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 Virasena's time as is clear from various types of its commentaries shown in Table-5. Table 5: Commentaries on KP Acarya S. No. 01. Gunadhara 02. Yativrsabha 03. Cirantanacarya 04. Vappadeva 05. Uccaranacarya 06. Samkundacarya 08. 09. Virasena/Jinasena-2 Virasena Period, Century C.E. 2-3rd his panegyric of JD: 5-6th 6-7th 6th 7th 7-8th 07. Tumbuluru Acarya 7-8C Cudamani 8-9th Name of Commentary 8-9th Basic Text of KP Curni sutras Vyakhya prajnapti Uccarana sutra Paddhati Jayadhavala Uccaranavrtti Size, V or aph 180 V 7009 aph. 60000 V Virasena 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 (Vartika) are Curni aphorisms (like Rajavartika) 02. Commentaries (Tika) as by Virasena. It is based on short commentaries (Vitti). Systematic Explanatory (Paddhati) refers to discussions on aphorisms and short commentary as by Samakunda. 04. Registry (Panjika) 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 Acarya Gunadhara is the author of KP as indicated by Virasena in two places during (i) homage verse 6 and (ii) Acarya lineage. He seems to be the first scripture preserver after Lohacarya who is the last in 683-year post-Mahaviran acarya lineage as per TP. Nothing is known about his parentage and initiation etc. even to Virasena and later Indranandi, but he had memory and proficiency in pre-canons in part specially the fifth pre-canon of Inana-pravada. Secondly, he must have knowledge of Maha-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 Vacaka (Canonical Reader-Preceptor) in texts like the Vacaka Umasvati later. The title of 'Vacaka' is also found in Svetambaras 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 Svetambara tradition. All these points have been attended to by Hindi translators, which single him out as a Digambara acarya. 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 acarya 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 Mahavira, they may have four-fold auspicity and threefold auspicity litany, absolutist views on idealism and mixed views about it and so on. The earlier acaryas 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 Mula-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 Bhadrabahu-3 as per a 5th century inscription of Sravanavelgola and ending it with Lohacarya 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 acaryas like Dharasena etc. are there who were also scripture-proficient in part, but of later period (as per JSK-1p, 328) This indicates that Nandi-lineage was not popular up to even Virasena'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 acaryas belong to post-683 years after Mahavira. 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 Jayadhavala 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 Virasena as incorrect as they assume 220 years (42 years on average) *

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(28) * Chapters on Passions for five 11-primary canon proficient acaryas 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 Puspadanta-Bhutabali 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 Gunadhara with equal proficiency is left out. He should not be equated with Gunasundara of Svetambara 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 Aryaraksita. Mahaprajna, Vasantaraj, Jain and even Hindi translators of Jayadhavala also concur with this view. Further, Gunadhara 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. (Samadhi 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 Manksu and Nagahasti and later to Yativrsabha through them (whose period is taken as 5-6th Century CE) also confirms the period of second-century CE for Gunadhara as stated earlier. 08. In many places, the opinions in KP and SK vary. Still Virasena calls them as valid on their scriptural base. 09. He has dealt with the first five chapters related with Maha karma-payadi-pahuda 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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(30) : Chapters on Passions 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, Gunadhara is a senior contemporary of Dharasena. Both of them lived in post 683-years period after Mahavira'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 Arhadavali 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 Mahavira to which both the acaryas 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 (Mula 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, Jayadhavala, 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 Prakrta 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, Sthana, Agarisa, Asana, Bhagabhaga, 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 Praksta 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 Ardhamagadhi dialect of Praksta language. The term 'ardhamagadhi' means a Praksta 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 Praksta (100-600 AD), which contains words similar to or derived from Samskrta along with many native or foreign words. Formerly, the Praksta was one language-spoken, non-literature, nongrammatical and inscriptional only. Later, it got regionally classified into many forms like Magadhi, Sauraseni. Maharastri and Aradhamagadhi, etc. Each form had many common and some uncommon characteristics. Mahavira made his sermons in Ardhamagadhi, 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 Bhadrabahu1 (or Bhadrabahu-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 Pataliputra council. They could also not feel the necessity for its public use. They

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(32) * 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 Ardhamagadhi. As most of early Digambara acaryas remained in south, their language was mostly immune to Maharastri. They maintained their Ardhamagadhi-based Sauraseni intact in their compositions in early periods of non-grammatisation as shown by Upadhye. However, one could not help it to be influenced by Samskrta due to its growing literary character. Thus, the language of Jaina pro-canonical texts is a specific one-based on Ardha-magadhi incorporating Sauraseni, Samskrta and native languages- thus going beyond the specific grammar. In contrast with the Svetambara canons incorporating many Maharastri 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 Sauraseni 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 Sauraseni' 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 Prakrta, which should be studied deeply. The Svetambara tradition has also Ardhamagadhi books like Kammapayadi (450-500 CE) and Panca-sangraha (8-10th century CE) etc. In fact, the last one is a book of compilation from five sources including Kasaya-pahuda. KP and Other Texts: (a) Satkhandagama 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-pahuda Versified in Arya metre Five kinds 180-245 verses Little different, terse Condensed Not found Better ordered SK Maha-karma-prakrti prabhrta Aphorismic (mostly) 6000* aphorisms + Mahabandha 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) Kammapayadi There are three old texts (Kammapayadi of Siva-sarma, Sattaka and Sittari) in Svetambara 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 Kammapayadi 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 Kammapayadi, some with some difference (under transition 13 and FD subsidence 4). While KP summarises the whole Pejja-dosa-pahuda, Kammapayadi 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, Sivasarma 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 Svetambara 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 'Pradesagra' (group of Karma points) in place of 'Dalika' (portion of Karma points) in Svetambara 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 Acarya Gunadhara, Yativrsabha and Virasena are not found in any Svetambara 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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(36) : Chapters on Passions 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 Prakrta 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 Prakrta 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 Svetambara texts like Panca-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 Virasena himself in his commentary. Moreover, all the verses have commentary or Curni. 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 Praksta, Samskrta and other Indian languages, but the latest bibliography of Jainological Researches (2004) indicates very few researches in Jaina Karmology. The texts like Kasaya-pahuda, Satkhandagama, Kammapayali and others open a new vista not only for Karmological researches, but also for critical emphasis of undifferentiated Jaina tradition and linguistic developments of Praksta 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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(38) : 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 Kanaya-prabhrta (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, Kasaya-prabhita 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 [KASAYA- PAHUDA: KASAYA PRABHkTA]

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01. 02. kasAyapAhuDasuttaM ( kaSAya- prAbhRta- sUtra) 1. kaSAya pAhuDa : udgama adhyAya 1 puvvammi paMcamammi du dasame vatthummi pAhuDe tadie / pejjaM ti pAhuDammi du havadi kasAyANa pAhuDaM NAma / / puvvammi pancamammi du dasame vatthummi pahude tadiye / pejjam ti pahudammi du havadi kasayana pahudam nama // pUrve paMcame tu dazame vastuni prAbhRte tRtIye / preyaM ti prAbhRte tu kaSAyAnAM prAbhRtaM nAma / / adhyAya 2 2. arthAdhikAra : viSaya vastu gAhAsade asIde atthe paNNarasadhA vihattammi / vocchAmi suttagAhA jayi gAhA jammi atthammi / / gahasade aside atthe pannarasadha vihattammi/ vocchami suttagaha jayi gaha jammi atthammi// gAthAzate azI arthe paMcadazadhA vibhakte / vyAkhyAmi sUtragAthAH yasmin gAthAH yasmin arthe / /

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Chapters on Passions (KASAYA-PAHUDA- SUTTA) 1. Origin of KP This text of Kasaya-pahuda (Chapters on Passions) is originated from the third chapter of Pejja-pahuda-Chapter on Attachment (and Aversion also as it is a negative attachment) under the tenth section (Vastu) of the fifth Purva (Pre-canon) named Jnanapravada (Discourses on Knowledge). 2. Contents of KP CHAPTER 1 CHAPTER 2 This text has 180 aphorismic (Prakrta) verses (of 32 letters each). They are divided under fifteen chapters (Arthas, Adhikaras, Arthadhikaras). I will describe the number of verses in each chapter.

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(42) : 03. 04. 05. Chapters on Passions adhyAya 3 3. adhikAreSu gAthA - saMkhyA pejja-dosavihattI dvidi - aNubhAge ca baMdhage ceva / tiNedA gAhAo paMcasu atthesu NAdavvA / / pejja-dosavihatti tthidi-anubhage ca bandhage ceval tinneda gahao Pancasu atthesu nadavva// preya-dveSa vibhaktI, sthiti - anubhAge ca baMdhake caiva / trisraH eva gAthAH paMcasu artheSu jJAtavyAH / / cattAri vedayamma du uvajoge satta hoMti gAhAo ! solasa ya cauTThANe viyaMjaNe paMca gAhAo / / cattari vedayammi du uvajoge satta honti gahao/ solasa ya cautthane viyanjane parca gahao// cattAri vedake tu, upayoge saptAH bhavanti gAthAH / SoDaza ca catuHsthAne, vyaMjane paMca gAthAH / / daMsaNamohassuvasAmaNAe paNNArasa hoMti gAhAo / paMceva suttagAhA daMsaNamohassa khavaNAe / / dansanamohassuvasamanaye pannarasa honti gahao/ panceva suttagaha dansanamohassa khavanaye darzanamohasya upazamane paMcadazAH bhavanti gAthAH / paMcaiva sUtragAthAH darzanamohasya kSapaNArthaM / /

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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 (Catusthana) (4) Five verses in the chapter on synonyms (Vyanjana) (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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(44) : Chapters on Passions 06. laddhI ya saMjamAsaMjamassa laddhI tahA carittassa / dosu vi ekkA gAhA attttevuvsaamnnddhmmi|| laddhi ya sanjamasanjamassa laddhi taha carittassa/ dosu vi ekka gaha atthevuvasamanaddhammi// labdhizca saMyamAsaMyamasya, labdhistathA critrsy| dosu api ekA gAthA aSTAHeva upazAmanAddhAyAM / / 07. cattAri ya paTThavae gAhA saMkamAe vi cttaari| ovaTTaNAe tiNi du ekkArasa hoti kittttiie|| cattari ya patthavaye gaha samkamaye vi cattari/ ovattanae tinni du ekkarasa honti kittie// catasraH ca prasthApake gAthAH saMkramaNa ca catasaH / apavartane tisraH tu ekAdaza bhavanti kRssttau|| 08. cattAri ya khavaNAe ekkA puNa hodi khiinnmohss| ekkA saMgahaNIe aTThAvIsaM samAseNa / / cattari ya khavanaye ekka puna hodi khinamohassa/ ekka sangahaniye atthavisah samasena// catasraH kSapaNe ekA punaH bhavati kSINamohasya / ekA saMgrahaNIyAM aSTAviMzatiH smaasen||

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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. kiTTIkayavIcAre saMgahaNI khiinnmohptttthve| sattedA gAhAo aNNAo sbhaasgaahaao|| kittikaya-vicare saigahni khinamoha-patthavae/ satteda gahao annao sabhasagahaoll kRSTIkRtavIcAre, saMgrahaNI kssiinnmoh-prsthaapke| saptaitAH gAthAH anyAH sabhASyagAthAH / / 10. saMkAmaNa ovaTTaNa kiTTIkhavaNAe ekkavIsaM tu| edAo suttagAhAo suNa aNNA bhaasgaahaao|| sankamana-ovattana-kitti-khavanaye ekkavisarn tu/ edao suttagahao suna anna bhasagahaoll saMkrAmaNa-apavartana-kRSTi-kSapaNArthe ekaviMzatistu / etAH sUtragAthAH zrRNu anyAH bhASyagAthAH / /

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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 Vicara (special activities) (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 (Bhasya) verses, which elaborate the meanings of these verses. Please listen to them.

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adhyAya 4 4. arthAdhikAra : bhASyagAthA saMkhyA 11. paMca ya tiNNi ya do chakka caukka tiNNi tiNNi ekkA y| cattAri ya tiNNi ubhe paMca ya ekkaM taha ya chkkN| panca ya tinni ya do chakka caukka tinni tinni ekka yal cattari ya tinni ubhe panca ya ekkam taha ya chakkam// paMca ca trINi ca dvau SaTka, catuSkaM, trINi trINi ekA ca / cattAri ca trINi ubhaye paMca ca ekaM tathA ca SaTkaM / 12. tiNNi ya cauro taha duga cattAri ca hoMti caukkaM c| do paMceva ya ekkA aNNA ekkA ya dasa do y|| tinni ya cauro taha duga cattari ya honti caukkam cal do panceva ya ekka anna ekka ya dasa do ya// trINi ca catasraH tathA ca dvikaM bhavanti ca catuSkaM c| dvau paMcaiva ca ekA anyA ekA ca daza dvau ca / /

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Number of Explanatory Verses: (49) CHAPTER 4 4. Number of Explanatory Verses The number of explanatory (Bhasya) 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).

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adhyAya 5 5. arthAdhikAra : adhikArANAM vaikalpika-nAmAni 13. pejja-dosavihattI TThidi-aNubhAge ca baMdhage cey| vedaga-uvajoge vi ya cauTThANa viyaMjaNe cey|| pejja-dosavihatti tthidi-anubhage ca baidhage ceya / vedaga-uvajoge viya cautthana-viyanjane ceyall preya-dveSa-vibhaktI sthiti anubhAge ca baMdhake caiv| vedaka-upayoge'pi ca catuHsthAna-vyaMjane caiva / / 14. sammatta-desavirayI saMjama-uvasAmaNA ca khavaNA c| daMsaNa-carittamohe addhaaprimaannnniddeso|| sammatta-desavirayi sanjama-uvasamana ca khavana cal dansana-carittamohe addhaparimananiddesoll samyaktva dezaviratI saMyama-upazAmanA ca kSapaNA c| darzana-caritra-mohe addhA-parimANa nirdezaH / /

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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 (Catusthana) Chapter on synonyms (Vyanjana) 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 (Addha-parimana) of all the processes. (13)

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15. 16. adhyAya 6 6 jaghanya addhA-parimANa Avaliya- aNAyAre cakkhiMdiya-soda -- ghANa - jibhAe / maNa-vayaNa - kAya - pAse avAya - IhA - sudussAse / / avaliya-anayare cakkhindiya-soda ghana-jibbhae/ mana-vayana-kaya-pase avaya-iha-sudussase// Avalika - anAkAre cakSuriMdriya zrotra - ghrANa - jihvAnAM / mana-vacana-kAyaya - sparza - avAya - IhA - zvAsocchvAsAnAM / kevaladaMsaNa - NANe kasAya - sukkekkae pudhatte ya / paDivAduvasAmeMtaya - khaveMta saMparAe ya / / kevala-dansana-nane kasaya-sukkekkaye pudhatte ya/ padivaduvasamentaya khaventaye sammparaye yall kevala-darzana-jJAne kaSAya - zukla - ekaike - pRthaktve ca pratipAti-upazAmake-kSapake ca saMparAye ca / /

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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 Avalis (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.

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(54) 17. 18. 19. : Chapters on Passions mANaddhA kohaddhA mAyaddhA taha ca ceva lohaddhA / khuddabhavaggahaNaM puNa kiTTIkaraNaM ca boddhavvA / / manaddha kohaddha mayaddha taha ya ceva lohaddha/ khuddabhavaggahanam puna kittikarnam ca boddhavva// mAnAddhA, krodhAddhA mAyAddhA tathA ca eva lobhAddhA / kSudrabhavagrahaNaM punaH kRSTIkaraNaM ca bodhavyaM / / saMkAmaNa - ovaTTaNa-uvasaMtakasAya - khINamohaddhA | uvasAtaya-addhA khaveMta - addhA ya boddhavvA / | sankamana-ovattana uvasantakasaya-khinamohaddha/ uvasamentaya-addha khaventa-addha ya boddhavva// saMkrAmaNa - apavartana-upazAMta-kaSAya-kSINa - mohaddhAH / upazAmetaMka - addhA, kSapakAddhA ca jJAtavyAH / / NivvAghAdeNedA hoMti jahaNNAo ANupuvvIe / to aApuvI ukkassA hoMti bhajiyavvA / / nivvaghadeneda honti jahannao anupuvvie/ etto ananupuvvi ukkassa honti bhajiyavvall nirvyAghAtenaitAH bhavanti jaghanyAH AnupUrvItaH / etasmAt anAnapUrvItaH utkRSTAH bhavanti bhajanIyAH / /

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Minimum Duration : (55) The minimum time of the passions of pride, anger, deceit, greed and trivial birth (with a short life span of 256 Avalis) 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 (sankramana), (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).

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adhyAya 7 7. utkRSTa addhAparimANa 20. cakkhU-sudaM pudhattaM mANovAo taheva uvsNte| uvasAtaya-addhA duguNA sesA hu svisesaa|| cakkhu-sudam pudhattam manovao taheva uvasante/ uvasamentaya-addha duguna sesa hu savisesall - cakSuH-zrotraM pRthakatvaM mAnovAyo tathaiva upshaaNte| upazAmentaka-addhA, dviguNAH zeSAH hu savizeSAH / /

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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
adhyAya 8 8. arthAdhikAra 1 : preyadveSa 21. pejjaM va doso vA kammi kasAyammi kassa va nnyss|| duTTho va kammi davve piyAyade ko kahiM vA vi|| pejjam va doso va kammi kasayammi kassa va nayassal duttho va kammi davve piyayade ko kahim va vill preyo vA doSo vA, kasmin kaSAye kasya ca nysy| duSTo vA kasmin dravye, priyAyate ko kutra vaapi|| adhyAya 1 9. arthAdhikAra 2-3 : karmasthiti aura anubhAga 22. payaDIe mohaNijjA vihattI taha TThidIe annubhaage| ukkassamaNukkassaM jhINamajhINaM ca ThidiyaM vaa|| payadie mohanijja vihatti taha tthidiye anubhage/ ukkakassamanukkassar jhinamajhinam ca tthidiyam vall prakRteH mohanIyasya vibhaktiH tathA sthitau anubhaage| utkRSTamanutkRSTaM kSINaM akSINaM sthitikaM vaa||

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 (niseka-kala) (3) as-such-dripping-based and (4) fruitionbased.]

Page #74
adhyAya 10 10. arthAdhikAra 4-5 : baMdha aura saMkrama kadi payaDIyo baMdhadi hidi-aNubhAge jhnnnnmukkss| saMkAmei kadiM vA guNahINaM va gunnvisihuuN|| kadi payadio bandhadi tthidi-anubhage jahannamukkassar sankamei kadim va gunahinam gunavisittham// kati prakRtayaH vadhnAti sthiti anubhAge jaghanyamutkRSTaM / saMkrAmati kati vA guNahInaM guNaviziSTaM / /

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
adhyAya 11 11. prakRti-saMkrama : (a) eka-eka prakRti saMkrama 24. saMkama-uvakkamavihI paMcaviho cauviho ya nnikkhevo| Nayavihi payadaM payade ca Niggamo hoi atttthviho|| sankama-uvakkama-vihi panca-viho, cauvviho ya nikkhevo/ nayavihi payadam payade ca niggamo hoi athaviholl saMkramaNa-upakrama-vidhI paMcavidhA, caturvidho ca nikssepo| nayavidhiH prakRtA prakRteH ca nirgamo bhavati aSTavidhaH / / 25. ekkekkAe saMkamo duviho saMkamavihI ya pyddiie| saMkamapaDiggahavihI paDiggaho uttm-jhnnnno|| ekkekkaye sankamo duviho sankamavihi ya payadiel saikama-padiggaha-vihi padiggaho uttama-jahannol/ ekaikasmin-saMkramo dvividho saMkrama-vidhizca prakRteH / saMkramaNa pratigrahavidhiH pratigraho uttama-jaghanyaH / /

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. payaDi-payaDiTThANesu saMkamo asaMkamo tahA duviho| duviho paDiggahavihI duviho apaDiggahavihI y|| payadi-payaditthanesu sarikamo asarkamo taha duviho/ duviho padiggaha-vihi duviho apadiggaha-vihi yal/ prakRtiH prakRti-sthAneSu saMkramo asaMkramo tathA dvividhaH / dvividhA pratigrahavidhiH dvividhA apratigraha-vidhizca / /

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. adhyAya 12 12. - prakRti saMkramaH (ba) prakRti-sthAna : pratigraha evaM saMkrama aTThAvIsa cauvIsa sattarasa solaseva paNNarasA / ede khalu mottUNaM sesANaM saMkamo hoi / / atthavisa-cauvisa-sattarasa solaseva pannarasa/ ede khalu mottunam sesanam sankamo hoi// aSTAviMzatiH caturviMzatiH saptadazAH SoDazaiva paMcadazAH / etAn khalu muktvA, zeSANAM saMkramo bhavati / / solasaga bArasadvaga vIsaM vIsaM tigAdigadhigA ya / ede khalu mottUNaM sANi paDiggahA hoMti / solasaga barasatthaga-visam visam tigadigadhiga ya/ ede khalu mottunam sesani padiggaha hontill SoDazaka dvAdazASTaka - viMzatiH viMzati trikAdikAdhikAzca / etAn khalu muktvA, zeSAH pratigrahAH bhavati / /

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. chabbIsa sattavIsA ya saMkamo Niyama cadusu haannesu| vAvIsa paNNarasage ekkArasa uunnviisaae|| chavvisa-sattavisa ya sarkamo niyama cadusu-tthanesu/ vavisa-pannarasage ekkarasa unavisaell SaDviMzatiH saptaviMzatiH ca saMkramo niyamAt caturSu sthAneSu / dvAviMzatau paMcadazake ekaadsh-ekonviNshtike|| 30. __ sattArasegavIsAsu saMkamo Niyama pNcviisaae| NiyamA cadusu gadIsu ya NiyamA diTThIgae tivihe / / sattarasegavisasu sankamo niyama panca-visael niyama cadusu gadisu ya niyama ditthigae tivihell saptadazaika-viMzatau saMkramo niyamAt paMcavizatauH? / niyamAt caturpu gatiSu ca niyamAt dRSTigate trividhe / / 31. vAvIsa paNNarasage sattaga egArasUNavIsAe / tevIsa saMkamo puNa paMcasu paMciMdiesu hve|| vavisa-pannarasge sattaga-egarasunavisae/ tevisa-sarkamo puna pancasu pancindiyesu havell dvAvizaMto, paMcadazake, saptake, ekAdaze ekonviNshtau| triviMzateH sakramo punaH paMcasu paMcendriyeSu bhavati / /

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. coddasaga dasaga sattaga aTThArasage ca Niyama vaaviisaa| NiyamA maNusagaIe virade misse avirade y|| coddasaga dasaga sattaga attharasage ca niyama vavisa/ niyama manusagaie virade misse avirade yall caturdazake dazake saptake aSTAdazake ca niyamAt dvAviMzataH / niyamAt manuSyagatau, virate, mizre avirate ca / / 33. terasaya Navaya sattaya sattArasa paNaya ekkviisaae| egAdhigAe vIsAe saMkamo chappi smmtte|| terasaya navaya sattaya sattarasa panaya ekkavisae/ egadhigae visae sarkamo chappi sammattel/ trayodazake, navake, saptake, saptadazake, paMcake ca ekviNshtau| ekAdhikasya ekaviMzasya saMkramo, SaSTAni' api smyktve|| 34. etto avasesA saMjamamhi uvasAmage ca khavage c| vIsA ya saMkama duge chakke paNage ca boddhvvaa|| etto avasesa sarjamamhi uvasamage ca khavage cal visa ya sarkama-duge chakke panage ca boddhavvall etasmAt avazeSAH saMyame upazAmake ca kSapake c| viMzatezca saMkrama dvike SaTke paMcake ca jJAtavyAH / /

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. paMcasu ca UNavIsA aTThArasa cadusu hoMti boddhavvA / coddasa chasu payaDIsu ya terasayaM chakka paNagamhi / / 36. pancasu ca unavisa attharasa cadusu honti boddhavval coddasa chasu payadisu ya terasayam chakka panagamhi// paMcasu ca ekonavizaMteH aSTAdazakasya ca caturSu bhavanti jJAtavyAH / caturdazasya SaTsu prakRtISu ca trayodazasya ca SaTka - paMcamake / paMca - caukke bArasa ekkArasa paMcage tiga caukke / dasagaM caukka - paNage NavagaM ca tigammi boddhavvA / / panca-caukke barasa ekkarasa pancage tiga-caukke/ dasagam caukka-panage navagam ca tigammi boddhavva// paMcake catuSke ca dvAdazakasya, ekAdazasya paMcake, trike catuSke / dazakasya catuSke paMcake, navakasya ca trike jJAtavyAH / /

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. aTTha duga tiga cadukke satta caukke tige ca boddhavvA / chakkaM dugamhi NiyamA paMca tige ekkaga duge vaa|| attha-duga tiga cadukke satta caukke tige ca boddhavval chakkam dugamhi niyamam parca tige ekkaga duge vall aSTakasya dvike, trike, catuSke, saptakasya trike catuSke ca jnyaatvyaa| SaTkasya dvike paMcakasya trike eke dvike vaa|| 38. cattAri tiga cadukke tiNNi tige ekkage ca boddhvvaa| do dusu egAe vA egA egAe boddhvvaa|| cattari tiga cadukke tinni tige ekkage ca boddhavva/ do dusu egae va ega egae boddhavvall catuSkasya, trike catuSke, trikasya trike eke ca boddhvyaa| dvikasya duke eke vA, ekasya eke bodhvyaa|| 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. aNupuvvamaNaNupuvvaM jhINamajhINaM ca daMsaNe mohe| uvasAmage ca khavage ca saMkame mggnnovaayaa|| anupuvva-mananupuvvam jhinamajhinam ca dansane mohel uvasamage ca khavage ca sankame magganovayall anupUrve ananupUrve kSINa-makSINe ca darzane mohe| upazAmake ca kSapake ca saMkrame mArgaNopAyAH / / 40. ekkekkamhi ya dvANe paDiggahe saMkame tadubhae c| bhaviyA vA abhaviyA vA jIvA vA kesu tthaannesu|| ekkekkamhi ya tthane padiggahe sarkame tadubhae cal bhaviya va-abhaviya va Jiva va kesu tthanesu// ekaikasmin ca sthAne pratigrahe tadubhaye ca / bhavyAH ca abhavyAH vA jIvA kesu sthAneSu / /

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 Jivas 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 kadi kamhi hoMti ThANA paMcavihe bhAvavidhi-visesamhi / kama Diggaho vA samANaNA vA'dha kevaciraM / / kadi kamhi honti thana pancavihe bhavavidhi-visesamhi/ sankama-padiggaho va samanana va'dha kevaciram// kati kasmin bhavaMti sthAnA: paMcavidhe bhAva - vidhi-vizeSe / saMkrama- pratigraho vA samANaNA vAddhA kiyatciraM / / .

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. adhyAya 13 13. mArgaNAsthAneSu saMkramasthAnAni Nirayagai - amara-paMciMdiesu paMceva saMkamaTThANA / savve maNusagaIe sesesu tigaM asaNNIsu / / nirayagai-amara-pancindiyesu panceva sankamatthana/ savve manusagaiye sesesu tigam asannisu// niratagati -- amara-paMcendriyeSu paMcaiva saMkramasthAnAH / manuSyagatau sarve, zeSesu trikaM asaMjJISu / / cadura dugaM tevIsA micchattamissage ya sammatte / vAvIsa paNaya chakkaM virade misse avirade ya / / cadur-dugam tevisa micchatta-missage ya sammatte/ bavisa panaya chakkam virade misse avirade yall catuSkaM dvikaM trayoviMzatayaH, mithyAtve mizrake ca samyaktve / dvAviMzatiH paMcakaM SaTkaM virate, mizra, avirate ca / /

Page #95
13. Transition Positions in Investigation Doors (Marganas) 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
(82) : Chapters on Passions 44. tevIsa sukkalesse chakkaM puNa teu-pmmlessaasu| paNayaM puNa kAUe NIlAe kiNhalessAe / / tevisa-sukkalesse chakkam puna teu-pamma-lessasul panayam puna-kaue nilae kinha-lessaell trayoviMzatiH zuklalezyAyAM SaTkaM punaH tejopm-leshyaasu| pacakaM punaH kApote, nIle, kRSNa leshyaayaaN|| 45. avagayaveda-Naqsaya-itthI-purisesu caannupubbiie| aTThArasayaM NavayaM ekkArasayaM ca tersyaa|| avagayaveda-navunsaya-itthi-purisesu canupuvviel attharasayam navayam ekkarasayar ca terasaya/l apagata-veda, napuMsaka-strI-puruSesu ca aanupuurvyaam| aSTAdazakaM, navakaM, ekAdazakaM ca trayodazakaM / / 46. kohAdI uvajoge cadusu kasAesu caannupuviie| solasa ya UNavIsA tevIsA ceva teviisaa|| kohadi uvajoge cadusu kasaesu canupuvviel solasa ya unavisa tevisa ceva tevisal/ krodhAdau upayoge caturSu kaSAyeSu ca AnupUrvItaH / SoDazakaM ca ekonaviMzatiH trayoviMzatiH caiva tryoviNshtiH||

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
(84) : Chapters on Passions 47. NANAmhi ya tevIsA tivihe ekkamhi ekkavIsA y| apaNANamhi ya tivihe paMceva ya sNkmtttthaannaa|| nanamhi ya tevisa tivihe ekkamhi ekkavisa yal annanamhi ya tivihe panceva ya sankamatthanall jJAneSu ca trayoviMzatiH trividheSu ekasmin ekaviMzatiH / ajJAneSu trividheSu paMcaiva saMkramasthAnAH / / 48. AhAraya-bhaviesa ya tevIsaM hoMti sNkmtttthaannaa| aNAhAraesu paMca ya ekkaM hANaM abhaviyesu / / aharaya-bhaviesu ya tevisar honti sarkamatthana/ anaharaesu parca ya ekkam tthanam abhaviesul/ AhAraka-bhavyeSu ca trayoviMzatayaH bhavaMti saMkramasthAnAH / anAhArakeSu paMca ca ekaM sthAnaM abhavyeSu / /

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
adhyAya 14 49. 14. zUnya sthAnAni __ chanvIsa sattAvIsA tevIsA paMcavIsa baaviisaa| ede suNNaTThANA avagadavedassa jIvassa / / chavvisa sattavisa tevisa pancavisa bavisa/ ede sunnattthana avagadavedassa Jivassall SaDviMzatiH saptaviMzatiH trayoviMzatiH paMcaviMzatiH dvAviMzatiH / ete zUnyasthAnAH apagata-vedasya jiivsy|| 50. uguvIsaTThArasayaM coddasa ekkArasAdiyA sesA / ede suNNaTThANA Naqsae coddasA hoti|| uguvisattharasayam coddasa ekkarasadiya sesa/ ede sunnatthana navursae coddasa horti// ekonaviMzati-aSTAdazakaM-caturdazakaM-ekAdazAdikAH zeSAH / ete zUnyasthAnAH napuMsake caturdazAH bhavanti / / 51. aTThArasa coddasayaM TThANA sesA ya dsgmaadiiyaa| ede suNNaTThANA bArasa itthIsu boddhavvA / / attharasa coddasayam tthana sesa ya dasagamadiya) ede sunnatthana barasa itthisu boddhavvall aSTAdazaka caturdazakaM, zeSA ca dazakamAdIkAH / ete zUnyasthAnAH dvAdaza strISu boddhavyAH / /

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. coDsaga NavagamAdI havaMti uvasAmage ca khavage c| ede suNNaTThANA dasa vi ya purisesu boddhvvaa|| coddasaga navagamadi havanti uvasamage ca khavage cal ede sunnatthana dasa vi ya purisesu boddhavvall caturdazakaM navakamAdiH bhavanti upazAmake ca kSapake c| etAH zUnyasthAnAH dazApi puruSesu bodhavyAH / / 53. Nava aTTa satta chakkaM paNam dugaM ekkayaM ca boddhvvaa| ede suNNaTThANA paDhamakasAyovajuttesu / / ekkayam ca nava asha satta chakkam panaga dugam boddhavva/ ede sunnatthana padhamakasayovajuttesu// navakaM, aSTakaM, saptakaM, SaTkaM, paMcakaM, dvikaM, ekaM ca bodhavyAH / etAH zUnyasthAnAH prathama kaSAyo-payukteSu / / 54. satta ya chakkaM paNagaM ca ekkayaM ceva aannupubiie| ede suNNaTThANA vidiyksaaovjuttesu|| satta ya chakkam panagam ca ekkayam ceva anupuvviel ede sunnatthana vidiyakasaovajuttesu// saptakaM ca SaTkaM, paMcakaM ca ekakaM caiva AnupUrvItaH / etAH zUnyasthAnAH dvitIya-kaSAyo-payukteSu / /

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. diTThe suNAsuNe veda- kasAesu ceva dvANesu / maggaNagavesaNAe du saMkamo ANupuvvIe / / 56. Chapters on Passions 57. ditthe sunnasunne veda-kasaesu ceve tthanesu/ magganagavesanae du sankamo anupuvvie// dRSTe zUnyAzUnye veda- kaSAyesu caiva sthAneSu / mArgaNa - gaveSaNAya tu saMkramo AnupUrvItaH / / kammaMsiyaTThANesu ya baMdhaTThANesu saMkamaTThANe | ekkkeNa samAya baMdheNa ya saMkamaTThANe / / kammamsiyatthanesu ya bandhatthanesu sankamatthane/ ekkakkena samanaya bandhena ya sankamatthane// karmAzikasthAneSu ca baMdha-sthAneSu saMkramasthAne / ekaikena samAnIta - baMdhena ca saMkramasthAne / / sAdi ya jahaNNasaMkama kadikhutto hoi tAva ekkekke / avirahidasAMtaraM kevaciraM kadibhAgaparimANaM / / sadi ya jahanna-sankama kadikhutto hoi tava ekkekke/ avirahida santaram kevaciram kadibhaga-parimanam// sAdizca jaghanyaHsaMkrama kati kRtvA bhavati tAvat ekaikasmin / avirahita -sAMtaraM kiyacciraM kati -bhAga- parimANaM / /

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 Jiva (5) interval with respect to one Jiva (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. evaM dave khete kAle bhAve ya saNNivAde y| saMkamaNayaM NayavidU NeyA suddesidmudaarN|| evam davve khette kale bhave ya sannivade ya/ sankamanayam nayavidu neya sudadesidamudaram// evaM dravye, kSetra, kAle, bhAve ca saMnipAte c| saMkramaNakaM nayavidaH jJeyaM shrutndeshitmudaarN||

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 (Bhujgara) (2) Step-positing (Padaniksepa) and (3) increase-based transition.

Page #108
59. 60. adhyAya 15 15. arthAdhikAra 6 : vedaka adhikAra kadi AvaliyaM pavesei kadi ca pavissaMti kassa AvaliyaM / khetta - bhava-kAla-poggala - dvidivivAgodayakhayo du || kadi avaliyam pavesei kadi ca pavissaati kassa avaliyam/ khetta-bhava-kala-poggala-tthidivivagodayakkhayo du// kati AvalikaM pravezati, kati ca pravizyaMti kasya AvalikaM / kSetra-bha - bhava-kAla- pudgala-sthiti- vipAkodayakSayo tu / / ko kadamAe dvidIe pavesago ko va ke ya aNubhAge / sAMtara NiraMtaraM vA kadi vA samayA du boddhavvA / / ko kadamae tthidie pavesago ko va ke ya anubhage/ santara-nirantaram va kadi va samaya du boddhavva// ko kasmin sthitau pravezakaH ko va ke ca anubhAge / sAMtara - niraMtaraM vA kati vA samayAH tu boddhavyAH / /

Page #109
CHAPTER 15 15. Chapter 6: Experiencer (Vedaka) How many karmic species the Jiva leads to enter into the fruitional Avali after Acalavali (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 (Udirana) 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 Jiva 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 Jivas).

Page #110
(96) 61. 62. : Chapters on Passions bahugadaraM bahugadaraM se kAle ko Nu thovadaragaM vA / aNusamayamudIreMto kadi vA samaye (ye) udIredi / / bahugadaram bahugadaram se kale ko nu thovadaragam va/ anusamayamudirento kadi va samayam (ye) udiredi// bahuka - taraM bahuka - taraM tasmin kAle ko nu stokataraM vA / anusamaye udIraNakaH, kati vA samaye udIrayati / / jo jaM saMkAmedi ya jaM baMdhadi jaM ca jo udIredi / taM Na hoi ahiyaM dvidi - aNubhAge padesagge / / jo jam sankamedi ya jam bandhadi jam ca jo udiredi/ tam kena hoi ahiyam tthidi-anubhage padesagge// yo yat saMkrAmati, ca yat baMdhati, yo yat ca udIrayati / tat kena bhavati adhikaM sthiti - anubhAge - pradezAgre / /

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. adhyAya 16 16. arthAdhikAra 7 : upayoga - adhikAra kevacaraM uvajogo kammi kasAyammi ko va keNahiyo / ko vA kammi kasAe abhikkhamuvajogamuvajutto / / kevaciram uvajogo kammi kasayammi ko va kenahiyo/ ko va kammi kasae abhikkhamuvajogamuvajutto// kiyatciraM upayogaH kasmin kaSAye, ko va kena adhikaH / ko vA kasmin kaSAye abhIkSNamupayogopayuktaH / ekkamhi bhavaggahaNe ekkakasAyamhi kadi ca uvajogA / ekkamhi yA uvajoge ekkakasAe kadi bhavA ca / / ekkamhi bhavaggahane ekka-kasayamhi kadi ca uvajoga ekkamhi ya uvajoge ekka-kasae kadi bhava call ekasmin bhavagrahaNe, ekakaSAye kati ca upayogAH / ekasmin ca upayoge, ekakaSAye kati bhavAzca / /

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. uvajogavaggaNAo kammi kasAyammi kettiyA hoMti ? kadarisse ca gadIe kevaDiyA vaggaNA hoti|| uvajoga-vagganao kammi kasayammi kettiya honti ? kadarisse ca gadie kevadia vaggana hontill upayogavargaNAH kasmin kaSAye kiyaMtaH bhavaMti ? kasmin ca gatau kiMyataH vargaNAH bhvNti|| 66. ekkamhi ya aNubhAge ekkakasAyammi ekkkaalenn| uvajuttA kA ca gadI visarisamuvajujjade kA c|| ekkamhi ya anubhage ekka-kasayammi ekkakalena/ uvajutta ka ca gadi visarisamuvajujjade ka call ekasmin ca anubhAge, eka-kaSAye ek-kaalen| upayuktA kA ca gatiH visadRzA upayuktA kA c|| 67. kevaDiyA uvajuttA sarisIsu ca vggnnaa-ksaaesu| kevaDiyA ca kasAe ke ke ca visissade keNa / / kevadia uvajutta sarisisu ca vaggana-kasaesu/ kevadia ca kasae ke ke ca visissade kenal/ kiyaMtaH upayuktAH sadRzISu ca vargaNA-kaSAyesu / kiyaMtazca kaSAye, ke ke ca viziSyaMte ken||

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. je je jamhi kasA uvajuttA kiNNu bhUdapuvvA te / hohiMti ca uvajuttA evaM savvattha boddhavvA / / je je jamhi kasae uvajutta kinnu bhudapuvva te/ hohinti ca uvajutta, evam savvattha boddhavvall ye ye yasmin kaSAye upayuktAH kim nu bhUtapUrvAH te / bhaviSyati te upayuktA evaM sarvatra boddhavyAH / / uvajogavaggaNAhi ca avirahidaM kAhi virahidaM cAvi / paDhama - samayovajuttehiM carimasamae ca boddhavvA / / uavajoga-vagganahi ya avirahidam kahi virahidam cavi/ padhama-samayovajjuttehim carimasamae ca boddhavva// upayogavargaNAbhizca avirahitaM kiyat virahitaM cApi / prathama - samayopayuktaiH carimasamaye ca boddhavyAH / /

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 Jivas 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. adhyAya 17 17. arthAdhikAra 8 : catusthAna ( kaSAya) adhikAra koho cauvviho vutto mANo vi cauvviho bhave / mAyA cauvvihA vRttA loho vi ya cauvviho / / koho cauvviho vutto mano vi cauvviho bhave/ maya cauvviha vutta loho vi ya cauvviho// krodhaH caturvidhaH uktaH, mAno'pi caturvidho bhavati / mAyA caturvidhA uktA, lobhazcApi caturvidhaH / / ga- puDhavi - bAlugodayarAIsariso cauvviho koho / selaghaNa - aTThi - dArua-ladAsamANo havadi mANo / / naga-pudhavi-balugodayarar sariso cauvviho koho/ selaghana-atthi-darua-lada samano havadi mano // naga - pRthvI - bAlukA- udakarAzi - sadRzaH caturvidhaH krodhaH / zailaghana - asthi- dAruka - latA samAnaH bhavati mAnaH / /

Page #119
Four-foldness of Passions : (105) CHAPTER 17 17. Chapter 8: Four-foldness of Passions (Catusthana) 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. vasIjaNhugasarisI meMDhavisANasarisI ya gomuttI / avalehaNIsamANA mAyA vi cauvvihA bhaNidA / / 73. 74. vansijanhuga-sarisi mendhavisana-sarisi ya gomutti/ avahelani-samana maya vi cauvviha bhanida// vaMzI - jAnuka - sadRzI, meMr3haviSANa- sadRzI ca gomUtrI / avalekhanI - samAnA mAyA'pi caturvidhA bhaNitA / / kimirAgarattasamago akkhamalasamo ya paMsulevasamo / hAliddavatthasamago lobho vi cauvviho bhaNido / / kimiragarattasamago akkhamala-samo ya pansuleva-samo/ haliddavattha-samago lobho vi cauvviho bhanido// kRmi - rAgarakta - samakaH akSa- mala- samazca pAMzulepasamaH / hAridra-rakta-vastra-samakaH lobho'pi caturvidhaH bhaNitaH / / edesiMdvANANaM cadusu kasAesu solasaNhaM pi / kaMkaNa hoi ahiyaM dvidi - aNubhAge padesagge / / edesim tthananam cadusu kasaesu solasanham pi/ kam kena hoi ahiyam tthidi-anubhage padesagge// eteSAM sthAnAnAM caturSu kaSAyesu SoDazAnAmapi / kiM kena bhavati adhikaM sthiti - anubhAge pradezAne / /

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 Palasa 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. mANe ladAsamANe ukkassA vaggaNA jhnnnnaado| hINA ca padesagge guNeNa NiyamA aNaMteNa / / mane ladasamane, ukkassa vaggana jahannado/ hina ca padesagge gunena niyama anantenal/ mAne latA-samAne utkRSTA vargaNA jghnytH| hInA ca pradezAgre guNena niyamAt anaMtena / / 76. NiyamA ladAsamAdo dArusamANo annNtgunnhiinno| sesA kameNa hINA guNeNa NiyamA annNtenn|| niyama ladasamado darusamano anantagunahino/ sesa kamena hina gunena niyama anantena) niyamAt latAsamAnena mAnena dArUsamAnaH mAnaH anaMtaguNahInaH / zeSAH krameNa hInAH guNena niyamAt anNten|| 77. NiyamA ladAsamAdo aNubhAgaggeNa vaggaNaggeNa / sesA kameNa ahiyA guNeNa NiyamA annNtenn|| niyama ladasamado anubhagaggena vagganaggena/ sesa kamena ahiya gunena niyama anantenall niyamAt latA-samAnena anubhAgAgreNa vrgnnaagrenn| zeSAH krameNa adhikAH guNena niyamAt anNten||

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. saMdhIdo saMdhI puNa ahiyA NiyamA ca hoi annubhaage| hINA ca padesagge do vi ya NiyamA viseseNa / / sardhido sandhi puna ahiya niyama ca hoi anubhage/ hina ca padesagge do vi ya niyama visesenall saMdhitaH saMdhiH punaH adhikA niyamAt ca bhavati anubhaage| hInA ca pradezAgre dvau api niyamAt vishessenn|| 79. savvAvaraNIyaM puNa ukkassaM hoi dAruasamANe / heTThA desAvaraNaM savvAvaraNaM ca uvarillaM / / savvavaraniyam puna ukkassar hoi daruasamane/ hettha desavaranam savvavaranam ca uvarillam// sarvAvaraNIyaM punaH utkRSTaM bhavati daaruk-smaane| adhastanaM dezAvaraNaM sarvAvaraNaM ca uparitanaM / / 80. eso kamo ya mANe mAyAe NiyamasA du lobhe vi| savvaM ca kohakammaM cadusu hANesu boddhavvaM / eso kamo ya mane mayae niyamasa du lobhe vi/ savvam ca kohakammar cadusu tthanesu boddhavvam// eSaH kramazca mAne, mAyAyAM niyamAt tu lobhe'pi| sarva ca krodha-karma caturSu sthAneSu boddhavyaM / /

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. edesi hANANaM kadamaM ThANaM gadIe kdmisse| baddhaM ca bajjhamANaM uvasaMtaM vA udiNNaM vaa|| edesim tthananam kadamas tthanam gadie kadamisse/ baddham ca bajjhamanam uvasantam va udinnam val eteSAM sthAnAnAM katamaM sthAnaM gatau ksyaaN| baddha ca badhyamAnaM, upazAMtaM vA udIrNa vaa|| 82. saNNIsu asaNNIsu ya pajjatte vA tahA apjjtte| sammatte micchatte ya missage ceva (ya) boddhavvA / / sannisu asannisu ya pajjatte va taha apajjattel sammatte micchatte ya missage ceve (ya) bodhavva// saMjJISu asaMjJISu ca paryApte tathA ca apryaapte| samyaktve mithyAtve ca mizrake caiva boddhvyaaH|| 83. viradIya aviradIe viradAvirade tahA annaagaare| sAgAre jogamhi ya lessAe ceva boddhavvA / / viradiya aviradie viradavirade taha anagarel sagare jogamhi ya lessae ceva boddhavvall virate, avirate, viratAvirate tathA anaakaare| sAkAre yoge ca lezyAyAM caiva boddhvyaa||

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 (lesya). (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 kaM ThANaM vedaMto kassa vA dvANassa baMdhago hoi / kaM ThANamavedaMto abaMdhago kassa dvANassa / kam thanam vedanto kassa va tthanassa bandhago hoi/ kam thanamavedanto abandhago kassa tthanassa// kim sthAnaM vedayaMtaH kasya ca sthAnasya baMdhako bhavati / kim sthAnaM avedayanto abandhako kasya sthAnasya / / 85. aNI khalu baMdhai ladAsamANaM ca dAruyasamagaM ca / saNI cadusu vibhajjo evaM savvattha kAyavvaM / / asanni khalu bandhai ladasamanam ca daruyasamagam ca/ sanni cadusu vibhajjo evam savvattha kayavvam// asaMjJI khalu baMdhati latA - samAnaM dArukasamakaM ca / saMjJI caturSu vibhajyaH evaM sarvatra kartavyam / /

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.

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adhyAya 18 18. arthAdhikAra 1 : vyaMjana (ekArthaka) adhikAra koho ya kova roso ya akkhama saMjalaNa kalaha kvI y| 86. jhaMjhA dosa vivAdo dasa koheyaTThiyA hoti|| koho ya kova-roso ya akkhama-sanjalana-kalaha-vaddhi yal jhanjha dosa-vivado dasa koheyatthiya honti// krodhazca kopa-roSau, ca akSamA, saMjvalana-kalaha-vRddhayazca / jhaMjhA-dveSa-vivAdAH daza krodhasya ekArthikAH bhvNti|| 87. mANa mada dappa thaMbho ukkAsa pagAsa tadha smukksso| attukkariso paribhava ussida dasalakkhaNo maanno| mana mada dappa thambho ukkasa-pagasa-tadha samukkasso/ attukkariso paribhava ussida dasalakkhano manoll mAna, mada, darpa, staMbhAH utkarSaH-prakarSAH tathA samutkarSaH / AtmotkarSaH, paribhavaH, utsiktaH dazalakSaNo mAnaH / /

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Synonyms : (117) CHAPTER 18 18. Chapter 9: Synonyms (Vyanjana) There are ten synonyms of the passion of anger : (1) Anger (Krodha) (2) Wrath (Kopa) (3) Non-endurance (Aksama) (4) Rage (Rosa) (6) Quarrel (Kalaha) (5) Smoulder (Sanjvalana) (7) Waxing (Vrddhi) (8) Intense distressing volition (Jhanjha) (9) Aversion (Dvesa) (10) Contrary statements, contest or strife (Vivada) (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 (Mana) (2) Puff (Mada) (3) Pulling upwards (Utkarsa) (4) Haughty (Utsikta) (5) Self-proud (Atmotkarsa) (6) Superiority (Prakarsa) (7) Exaltation (Samutkarsa) (8) Insult (Paribhava) (9) Stupefaction (Stambha) (10) Arrogance (Darpa) (The passion of pride leads to behave like an intoxicated person).

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(118) : Chapters on Passions 88. mAyA ya sAdijogo NiyadI vi ya vaMcaNA annujjugdaa| gahaNaM mnnunnnnmggnn-kkk-kuhk-guuhnncchnnnno|| maya ya sadijogo niyadi vi ya vancana anujjugada gahanam manunmamaggana-kakka-kuhaka-guhanacchanno// mAyA ca sAtiyogaH nikRtiH api ca vaMcanA anRjutaa| grahaNaM manojJamArgaNa-kalka-kuhaka-gUhanacchannAH / / 89. kAmo rAga NidANo chaMdo ya sudo ya pejjadoso y| NehANurAga AsA icchA mucchA ya giddhI y|| kamo raga-sidano chando ya sudo ya pejjadoso yal nehanuraga-asa iccha muccha ya giddhi yall kAmaH rAga-nidAnau, chaMdaH ca sutaH preya-dveSau c| snehAnurAgau AzA icchA ca mUrchA gRddhizca / / 90. sAsada-patthaNa-lAlasa-aviradi taNhA ya vijjajibmA y| lobhassa ya NAmadhejjA vIsaM egaTThiyA bhnnidaa|| Sasada-patthana-lalasa aviradi tanha ya vijja-jibbha yal lobhassa ya nama-dhejja visam egatthia bhaaida// zAzvata-prArthanA-lAlasA-aviratiH tRSNA ca vidyA jihvA ca / lobhasya ca nAmadheyAH bIsaM ekArthakAH bhaNitAH / /

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There are eleven synonyms of the passion of deceit : (1) Deceit (Maya) (3) Cheating (Nikrti) (5) Wickedness (Anrjuta) (6) Denial of knowledge (Apalapa, grahana) (7) Soliciting others opinion (Manojna-margana) (8) Hypocrisy (Dambha, Kalka) (9) Rogue (Kuhaka, False, hocus-pocus) (10) Hiding (Guhana) Synonyms : (119) (2) Crooked behaviour (Satiyoga) (4) Tricking or fraud (Vancana) (11) Treachery (Channa) There are twenty synonyms of the passion of greed: (1) Desire (Kama) (3) Desire for future (Nidana) (4) Mental concentration of recurrent pleasure (Chanda) (5) Sprinkling with foul intentions (Suta) or My-ness (Svata) (6) Dear (Preya) (7) Defect due to dearness, aversion (Dosa) (2) Attachment (Raga) (8) Mental contemplation on the desirable (Sneha) (9) Affection (Anuraga) (10) Hope or soul-defiler (Asa) (11) Wish or desire for internal and external possessions (Iccha) (12) Delusion, Infatuation, Attachment (Murcha) (13) Lust (Grddhi) (14) Perpetual or Hopefulness (Sasvata) (15) Solicitation (Prarthana) (16) Ardent desire (Lalasa) (17) Non-abstinence (Avirati) (18) Thirst for desires, Lust (Trsna) (19) Experience or a kind of learning (Vidya) (20) Tongue-like (Jihva)

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adhyAya 19 19. arthAdhikAra 10 : samyaktva adhikAra (darzanamohanIya upazAmanA adhikAra) 91. dasaNamoha-uvasAmagassa pariNAmo keriso bhve| joge kasAyauvajoge lessA vedo ya ko bhve|| darsanamoha-uvasamagassa parinamo keriso bhavel joge kasaya-uvajoge lessa vedo ya ko bhavell darzanamoha-upazAmakasya pariNAmo kIdRzo bhvti| yoge kaSAyopayogI lezyA vedazca kaH bhvti|| kANi vA pulabaddhANi ke vA aMse nnibNdhdi| kadi AvaliyaM pavisaMti kadiNhaM vA pvesgo|| kani va puvvabaddhani ke va arse nibardhadi/ kadi avaliyam pavisanti kadinham va pavesagoll kAni va pUrvabaddhAni, kAni va aze nibNdhti| kati AvalikaM pravizanti, katinAM ca pravezakaH / /

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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?

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(122) : Chapters on Passions 93. 94. 95. ke aMse jhIyade puvvaM baMdheNa udaeNa vA / aMtaraM vA kahiM kiccA ke ke uvasAmago kahiM / / ke anse jhiyade puvvam, bandhena udaena va/ antaram va kahim kicca ke ke uvasamago kahim// kiyat aMzo kSIyate pUrva-baMdhena udayena vA / aMtaraM vA kutaH kRtvA, kiyat kiyat upazAmako kutra / / kiM dvidiyANi kammANi aNubhAgesu kesu vA / ovaTTedUNa sesANi kaM ThANaM paDivajjadi / kim-tthidiyani kammani anubhagesu kesu va/ ovattiduna sesani kam thanam padivajjadi// kim sthitikAni karmANi, anubhAgeSu keSu vA / apavartayitvA zeSANi kim sthAnaM pratipadyate / / daMsaNamohassuvasAmago du cadusu vi gadIsu boddhavvo / paMciMdiyo ya saNNI (puNa) NiyamA so hoi pajjatto / / dansanamohassa-uvasamago du, cadusu vi gadisu boddhavvo/ pancindiyo ya sanni (puna) niyama so hoi pajjatto// darzanamohasyopazAmako tu caturSu api gatiSu boddhavyaH / paMcendriyo ya saMjJI (punaH) niyamAt sa bhavati paryAptaH / /

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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 Jiva 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.

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(124) : Chapters on Passions 96. savvaNiraya-bhavaNesu dIva-samudde gaha-jodisi-vimANe abhijogga-aNabhijoggo uvasAmo hoi boddhvvo|| savvaniraya-bhavanesu diva-samudde gaha-jodisi-vimanel abhijogga-anabhijoggo uvasamo hoi boddhavvol! sarva-nirata-bhavaneSu dvIpa-samudreSu, graha jyotissi-vimaanessu| abhiyogye anabhiyogye upazAmako bhavati boddhavyaH / / uvasAmago ca savvo NivvAghAdo tahA nniraasaanno|| uvasaMte bhajiyavo NIrAsANo ya khiinnmmi|| .. uvasamago ya savvo nivvaghado taha nirasano/ uvasante bhajiyavvo nirasano ya khinammi// upazAmakazca sarvaH nirvyAghAtaH tathA nirAsAsAdanaH / upazAMte bhajanIyaH nIrAsAsAdanazca kssiinne|| 98. sAgAre paTThavago NiTThavago majjhimo ya bhjiyvyo| joge aNNadaramhi ya jahaNNago teulessaae|| . sagare patthavago nitthavago majjhimo ya bhajiyavvo/ joge annadaramhi ya jahannago teu-leasaell sAkAre prasthApakaH niSThApakaH madhyamazca bhjniiyo| yoge anyatarasmin ca jaghanyakaH tejoleshyaayaam||

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 Jiva 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 Jiva during the temporal interval between the 'beginning and concluding' modes of subsidence of FD Karma).

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(126) : Chapters on Passions 99. micchattavedaNIyaM kammaM uvasAmagassa boddhavvaM / uvasaMte AsANe teNa paraM hoi bhjiyvvo|| micchatta-vedaniyam kamma uvasamagassa boddhavvam) uvasante asane tena param hoi bhajiyavvoll mithyAtva-vedanIyaM karma upazAmakasya boddhavyaM / upazAMte sAsAdane/avasAne tataH paraM bhavati bhjitvyo| 100. savvehi dvidivisesehiM uvasaMtA hoMti tiNNi kmmNsaa| ekkamhi ya aNubhAge NiyamA savve tttthidivisesaa|| savvehii tthidivisesehim uvasanta honti tinni kammansa / ekkamhi ya anubhage niyama savve tthidi-visesa // sarvebhyaH sthiti-vizeSebhyaH upazAMtAH bhavanti trayaH krmaashaaH| ekasmiMzca anubhAge, niyamAt sarvAH sthiti-vizeSAH / / 101. micchattapaccayo khalu baMdho uvasAmagassa boddhvvo| uvasaMte AsANe teNa paraM hoi bhjiyvvo|| micchattapaccayo khalu bandho uvasamagassa boddhavvo/ uvasante asaNGe tena param hoi bhajiyavvo // mithyAtvapratyayo khalu baMdho upazAmakasya boddhavyaH / upazAMte avasAne tataH paraM bhavati bhajitavyaH / /

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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 'Asana' 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).

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(128) : Chapters on Passions 102. sammAmicchAiTThaThI daMsaNamohassa'baMdhago hoi / vedayasammAiTThI khINo vi abaMdhago hoi|| sammamicchaitthi dansanamohassa'abandhago hoi / vedaya-sammaitthi khino vi abandhago hoi // samyak mithyAdRSTiH darzanamohasya abaMdhako bhvti| vedaka-samyaka-dRSTi:/kSAyiko/kSINo'pi abaMdhako bhavati / / 103.. aMtomuhuttamaddhaM savvovasameNa hoi uvsNto| tatto paramudayo khalu tiNNekkadarassa kmmss|| anto-muhutta-maddhar savvovasamena hoi uvasanto / tatto paramudayo khalu tinnekkadarassa kammassa // aMtarmuhUrtAddhA (kAla) sarvopazamena bhavati upazAMtaH / tasmAt paraM udayo khalu, trINAmekatarasya karmasya / / 104. sammattapaDhamalaMbho sabdovasameNa taha viyttenn| bhajiyavvo ya abhikkhaM savvovasameNa deseNa / / sammatta-padhama-lambho savvovasamena taha viyatthena / bhajiyavvo ya abhikkham savovasamena desena // samyaktva-prathama-lAbhaH sarvopazamena tathA prkRsstten| bhajitavyazca abhIkSNaM sarvopazamena deshen||

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Righteousness of FD Karma : (129) The right-cum-wrong-faithed being is non-bonder of the faithdeluding karma. In addition, tue 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 Antarmuhurta 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. sammattapaDhamalaMbhassa'NaMtaraM pacchado ya micchattaM / labhassa apaDhamassa du bhajiyavvo pacchado hodi / / sammatta-padham-lambhass'nantararin pacchado ya micchattam / lambhassa apadhamassa du bhajiyavvo pacchado hodi // samyaktva-prathama-lAbhasyAnaMtaraM pRSThatazca mithyAtvaM / lAbhasya aprathamasya tu bhajitavyo pRSThataH bhavati / / kammANi jassa tiNi du NiyamA so saMkameNa bhajiyavvo / eyaM jassadukammaM saMkamaNe so Na bhajiyavvo / kammani jassa tinni du niyama so sankamena bhajiyavvo/ evam jassa du kammam sankamane so na bhajiyavvo // karmANi yasya trINi tu niyamAt so saMkrameNa bhajitavyaH / evaM yasya tu karma-saMkramaNaM so na bhajitavya / / smAiTThI sahadi pavayaNaM NiyamasA du uvaidvaM / saddahadi asambhAvaM ajANamANo guruNiogA / / sammaitthi saddahadi pavayanam niyamasa du uvaittham/ saddahadi asabbhavam ajanamano gurunioga // samyak dRSTiH jIvaH zraddhayate pravacanaM niyamataH tu upadiSTaM / zraddhayati asad-bhAvaM ajJAyamAno guruniyogAt / /

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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 (Jiva) 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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(132) : Chapters on Passions 108. micchAiTTI NiyamA uvaiTuM pavayaNaM Na sddhdi| saddahadi asamAvaM uvaiTuM vA aNuvaiDaM / / micchaitchi niyama uvaittham pavayanam na saddahadi / saddahadi asabbhavam uvaittham va anuvaitthar // mithyAdRSTirniyamAt upadiSTaM pravacanaM na shrdddhaati| zraddhayati asad-bhAvaM upadiSTaM vA anupadiSTaM / / 109. sammAmicchAiTThI sAgAro vA tahA annaagaaro| adha vaMjaNoggahammi du sAgAro hoi boddhvyo|| sammamiccha-itthi sagaro va taha anagaro / adha vanjanoggahammi du sagaro hoi boddhavvo // samyaka-mithyAdRSTiH sAkAraH vA tathA anAkAraH atha vyaMjanAvagrahe tu sAkAro bhavati boddhavyaH / /

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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.

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adhyAya 20 20. arthAdhikAra 11 : darzana-moha-kSapaNa-adhikAra 110. dasaNamohakkhavaNApaTThavago kammabhUmijAdo hu (du)| NiyamA maNusagadIe NiTThavago cAvi savvattha / / daisana-mohakkhavana-patthavago kammabhumijado hu (du)/ niyama manusagadie nitthavago cavi savvattha // darzanamoha-kSapaNA-prasthApako karmabhUmijAto hi (tu)| niyamAt manuSyagatau, niSThApakazcApi sarvatra / / 111. micchattavedaNIe kamme ovaTTidammi smmtte| khavaNAe paTThavago jahaNNago teulessaae|| micchatta-vedanie kamme ovattidammi sammatte / khavanae patthavago jahannago teulessae // mithyAtva-vedanIye karme apavartite smyktve| kSapaNArtha prasthApakaH jaghanyakaH tejoleshyaayaaN|| 112. aMtomuhuttamaddhaM daMsaNamohassa NiyamasA khvgo| khINe deva-maNusse siyA vi NAmAugo bNdho| anto-muhutta-maddham daisanamohassa niyamasa khavago/ khine devamanusse siya vi namaugo bardho // aMtarmuhUrtakAlaM darzanamAhesya niyamAt kSapakaH / kSINe devamanuSye syAt vA nAmAyuSkasya baMdhaH / /

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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 Antarmuhurta-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).

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(136) : Chapters on Passions 113. 114. khavaNAe paTThavago jamhi bhave NiyamasA tado aNNo / NAdhigacchadi tiNi bhave daMsaNamohammi khINammi / khavanae patthavago jamhi bhave niyamasa tado anno. nadhigacchadi tinni bhave dansanamohammi khinammi || kSapaNArtha-prasthApakaH yasmin bhave niyamAt tataH anye / nAdhigacchati tra - bhaveSu darzanamohe kSINe / / saMkhejjA ca maNussesu khINamohA sahassaso NiyamA / sAsu khINamohA gadIsu NiyamA asaMkhejjA / sankhejja ca manussesu khinamoha sahassaso niyama / sesasu khinamoha gadisu niyama asankhejja / saMkhyAtAzca manuSyeSu kSINamohAH sahasrazo niyamAt / zeSAsu kSINamohAH gatiSu niyamAt asaMkhyAtAH / /

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).

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115. adhyAya 21 21. arthAdhikAra 12 - 13: saMyamAsaMyama-labdhi adhikAra ladvI ya saMjamAsaMjamassa laddhI tahA carittassa / vaDDAvaDDI uvasAmaNA ya taha puvvabaddhANaM / / laddhi ya sanjamasanjamassa laddhi taha carittassa / vaddhavaddhi uvasamana ya taha puvva-baddhanam // labdhizca saMyamAsaMyamasya labdhistathA caritrasya / vRddhiravRddhI upazAmanA ca tathA pUrva - baddhAnAM / /

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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
adhyAya 22 22. arthAdhikAra 14 : caritramoha-upazAmanA adhikAra 116. uvasAmaNA kadividhA uvasAmo kassa kassa kmmss| kaM kammaM uvasaMtaM aNauksaMtaM ca kaM kmm|| uvasamana kadividha uvasamo kassa kassa kammassa / kam kammam uvasantam anauvasantar ca kam kammar // upazAmanA katividhA, upazamaH kasya kasya krmsy| kim karma upazAMtaM, anupazAMtaM ca kiM krm|| 117.. kadibhAguvasAmijjadi saMkamaNamudIraNA ca kdibhaago| kadibhAgaM vA baMdhadi dvidi-aNubhAge pdesgge|| kadi-bhaguvasamijjadi Sarikamanamudirana ca kadibhago/ kadibhagam va bardhadi tthidi-anubhage padessagge // kati bhAgaM upazAmati, saMkramaNaM udIraNA ca kati bhAgaH / kati bhAgaM vA baMdhati sthiti-anubhAge prdeshaagre||

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?

Page #156
(142) : Chapters on Passions 118. kevaciramuvasAmijjadi saMkamaNamudIraNA ca kevcirN| kevaciraM uvasaMtaM aNauvasaMtaM ca kevcirN|| kevaciramuvasamijjadi Sankamana-mudirana ca kevaciram / kevaciram uvasantar anauvasantam ca kevaciram // kiyat ciraM upazAmati saMkramaNaM udIraNA ca kiyat cirN| kiyat ciraM upazAMtaM anupazAMtaM ca kiyat cirN|| 119. kaM karaNaM vocchijjadi avvocchiNNaM ca hoi kaM krnnN| kaM karaNaM uvasaMtaM aNauvasaMtaM ca kaM karaNaM / / kar karanam vocchijjadi avvocchinnam ca hoi kam karanam / kam karanam uvasantam anauvasantam ca kam karanam/ kim karaNaM vyucchidyati avyucchinnaM ca bhavati kim krnnN| kim karaNaM upazAMtaM anupazAMtaM ca kim karaNaM / / 120. paDivAdo ca kadividho kamhi kasAyamhi hoi pddivdido| kesiM kammaMsANaM paDivadido baMdhago hoi|| padivado ca kadi-vidho kamhi kasayamhi hoi paoivadido / kesim kammarsanam padivadido bandhago hoi // pratipAtazca katividhaH kasmin kaSAye bhavati pratipatitaH / keSAM karmAzAnAM pratipatitaH baMdhakaH bhvti||

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. duviho khalu paDivAdo bhavakkhayAduvasamakkhayAdo du| suhume ca saMparAe bAdararAge ca boddhavvA / / duviho khalu paoivado bhavakkhayaduvasama-kkhayado du/ suhume ca sarparae badararage ca boddhavva // dvividhaH khalu pratipAtaH bhavakSayAt upazamakSayAt tu| sUkSme ca saMparAye bAdara-rAge ca boddhavyAH / / 122. uvasAmaNAkhayeNa du paDivadido hoi suhumarAgamhi / bAdararAge NiyamA bhavakkhayA hoi pddivdido|| uvasamanakhayena du padivadido hoi suhumaragamhi / badararage niyama bhavakkhaya hoi paoivadido // upAzAmanA-kSayena tu pratipatito bhavati suukssmraage| bAdara-rAge niyamAt bhavakSayAt bhavati pratipatitaH / / 123. uvasAmaNAkkhaeNa du aMse baMdhadi jahANupuvIe / emeva ya vedayade jahANupuvIya kmmse|| uvasamanakkhayena du anse bandhadi jahanupuvvie/ emeva ya vedayade jahanupuvviya kammanse // upazAmanAtkSayeNa tu aMze baMdhati ythaanupuurviitH| evameva ca vedayate yathAnupUrvItaH krmaashe||

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. arthAdhikAra 15 : caritramoha kSapaNA adhikAra adhyAya 23 15.0 saMkrAmaNa- prasthApaka 15.1 catassraH gAthAH 123 - tamAyAM gAthA - TIkAyAM vyAkhyAyitAH / tAH mUle na vidyate / tAH gAthAH gAthAkramAMka - 91-94- samakakSAH ( bhAga 14 pR. 154-204) saMkramaNa : mUlagAthA - 1 saMkAmayapaTuvagassa kiMTThidiyANi puvvabaddhANi / kesu va aNubhAgesu ya saMkataM vA asaMkataM / / sankamaya-patthavagassa kimtthidiyani puvva-baddhani / kesu va anubhagesu ya sankantam va asankantam // saMkramaNa-prasthApakasya kiM sthitikAni pUrvabaddhAni / keSu ca anubhAgeSu ca saMkrAntaM va asaMkrAMtaM / /

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 prathama mUla gAthAyAH bhASya gAthAH 125. sakAmagapaTThavagassa mohaNIyassa do puNa dvidiio| kiMcUNiyaM muhuttaM NiyamA se antaraM hoi / / sarkamaga-patthavagassa mohaniyassa do puna tihidio / kincuniyam muhuttam niyama se antaram hoi // saMkrAmaNaprasthApakasya mohanIyasya dvau punaH sthitii| kicidUNakaM muhUrta niyamAt etayoH aMtaraM bhvti|| 126. jhINaTThidikammase je vedayade du dosu vi hidIsu / je cAvi Na vedayade vidiyAe te du boddhvvaa|| jhinatthidi-kammanse je vedayade du dosu vi tthidisu / je cavi na vedayade vidiyae te du boddhavva // kSINa-sthiti-kAze yaH vedayate tu dviSu api sthitissu| yazcApi na vedayate, dvitIyAyAM saH tu boddhavyaH / / 127. saMkAmaNapaTThavagassa puvvabaddhANi mjjhimtttthidiisu| sAda-suhaNAma-godA thaannubhaagesudukkssaa| sarikamana-patthavagassa puvva-baddhani majjhimatthidisu / sada-suhanama-goda tahanubhagesudukkassa // saMkrAmaNa-prasthApakasya pUrvabaddhAni madhyama-sthitiSu / sAta-zuma-nAma-gotrAH tathAnubhAgeSu tu utkRSTA / /

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 Antarmuhurta < 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. atha thINagiddhikammaM NiddANiddA ya payalapayalA ya / taha NirayatiriyaNAmA jhINA saMchohaNAdIsu / / atha thinagiddhi-kammam niddanidda ya payalapayala ya / taha nirayatiriyanama jhina sanchohanadisu // atha kSINa - gRddhi - karma nidrAnidA ca pracalA - pracalA ca / tathA nirata-tiryak2- nAmAH kSINAH saMkSohaNAdISu / / saMkaMtahi ya NiyamA NAmA - godANi veyaNIyaM ca / vasse asaMkhejjesu sesagA hoMti saMkhejje / / sankantamhi ya niyama nama-godani veyaniyam ca/ vassesu asankhejjesu sesaga honti sankhejje // saMkrAMte ca niyamAt nAma - gotrau vedanIyaM ca / varSesu asaMkhyAteSu zeSakAH bhavaMti saMkhyAtAH / / 15.1 mUlagAthA - 2 kAmagapavago ke baMdhadi ke va vedayadi aMse / saMkAmedi va ke ke kesu asaMkAmago hoi || sankamaga-patthavago ke bandhadi ke va vedayadi anse / sankamedi va ke ke kesu asankamago hoi // saMkrAmaNa - prasthApakaH kiyataH badhati kiMyaMto vA vedayati aMze / saMkrAmati vA kitaH kiyataH keSu asaMkrAmako bhavati / /

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 (Sanchuhana) after the destruction of eight intermediate (two tetrads of medial) passions. (Thus, sixteen species in all). Destruction of CD Karma : (151) (The term 'etc.' (Adi) 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 dvitIya mUlagAthAyAH bhASyagAthAH 131. vassasadasahassAiM dvidisaMkhAe du mohaNIyaM tu| baMdhadi ca sadasahassesu asaMkhejjesu sesaanni|| vassasada-sahassairn tthidi-saikhae du mohaniyan tu / bandhadi ca sada-sahassesu asarkhejjesu sesani // varSazatasahasrANAM sthiti-saMkhyAtAnAM tu mohanIyasya tu| baMdhati ca zatasahasreSu asaMkhyAteSu shessaanni|| 132. bhaya-sogamaradi-radigaM hss-duguNchaa-nnqsgitthiio| asAdaM NIcAgodaM ajasaM sArIragaM NAma / / bhaya-sogamaradi-radigarm hassa-duguricha navuisagitthio/ asadam nica-godam ajasam sariragar nama // bhaya-zoka-arati-ratika hAsya-duguMchA napuMsaka striyaH / asAtaM nIca gotraM, ayazaM zArIrakaM naam||

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. savvAvaraNIyANaM jesiM ovaTTaNA du NihAe / payalAyugassa ya tahA abaMdhago baMdhago sese|| savvavaraniyanam jesim ovattana du siddae / payalayugassa ya taha abandhago bandhago sese // sarvAvaraNIyAnAM yasmin apavartanA tu nidrAyAH / pracalA-yugasya ca tathA abaMdhako baMdhako shessaannaaN|| 134. NiddA ya NIcagodaM payalA NiyamA agi tti NAmaM c| chacceya NokasAyA aMsesu avedago hodi|| sidda ya nicagodam payala niyama agi tti namam ca/ chacceya nokasaya ansesu avedago hodi // nidrA ca nIcagotraM pracalA niyamAt ayazasti nAmaM c| SaTkAH eva nokaSAyAH aMzeSu avedako bhvti|| 135. vede ca vedaNIe savvAvaraNe tahA kasAe c| bhayaNijjo vedaMto abhajjago sesago hodi|| vede ca vedanie savvavarane taha kasae ca/ bhayanijjo vedento abhajjago sesago hodi // vede ca vedanIye sarvAvaraNe tathA kaSAye ca / bhajanIyaH vedayaMtaH abhajanIyaH zeSakaH bhvti||

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. savvassa mohaNIyassa ANupuvIya saMkamo hodi / lobhakasAye NiyamA asaMkamo hoi NAyavvo / 137. 138. savvassa mohaniyassa anupuvviya sankamo hodi / lobhakasae niyama asankamo hoi nayavvo // sarvasya mohanIyasya AnupUrvItaH saMkramo bhavati / lobhakaSAye niyamAt asaMkramo bhavati jJAtavyaH / saMkAmago ca kodhaM mANaM mAyaM taheva lobhaM ca / savvaM jANupuvvI vedAdI saMchuhadi kammaM / / sankamago ca kodham manam mayam taheva lobham ca/ savvam jahanupuvvi vedadi samchuhadi kammam // saMkrAmakazca krodhaM mAnaM mAyaM tathaiva lobhaM ca / sarvaM yathAnupUrvItaH vedAditaH saMhati karma / / saMchuhadi purisavede itthIvedaM NavuMsayaM ceva / satteva NokasAye NiyamA kohammi saMchuhadi / / sanchuhadi purisavede itthivedam navursayam ceva / satteva no-kasae niyama kohamhi sanchuhadi // saMkSubhati puruSavede strIvedaM napuMsakaM caiva / saptA eva nokaSAyAH niyamAt krodhe saMkSuhati / /

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. kohaM ca chuhai mANe mANaM mAyAe NiyamasA chuhi| mAyaM ca chuhai lohe paDilAmo saMkamo nntyi|| koham ca chuhai mane manam mayae niyamasa chuhai / mayam ca chuhai lohe patilomo sarikamo natthi // krodhaM ca kSuhati mAne mAnaM mAyAyAM niyamAt kssuhti| mAyAM ca kSuhatti lobhe, pratilomo saMkramo nAsti / / 140. jo jamhi saMchuhaMto NiyamA baMdhasarisamhi sNchuhi| baMdheNa hINadarage ahie vA saMkamo nntthi|| jo jamhi sarchuhanto niyama baridha-sarisamhi sanchuhai / bardhena hinadarage ahie va sarkamo natthi // yo yasmin saMkrAMtaH niyamAt baMdha-sadRze sNkssuhti| baMdhena hInatarake adhike vA saMkramo naasti|| 141. saMkAmagapaTThavago mANakasAyassa vedago kodhaM / saMchuhadi avedeMto mANakasAye kamo sese|| sankamaga-patthavago mana-kasayassa vedago kodham / sanchuhadi avedento mana-kasae kamo sese // saMkrAmaNa-prasthApakaH mAnakaSAyasya vedako, krodhaM / saMkSuhati avedayataH mAnakaSAye kramo shesse||

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 mUlagAthA-3 142. baMdho va saMkamo vA udayo vA taha pdes-annubhaage| adhigo samo va hINo guNeNa kiM vA viseseNa? / / baridho va sarkamo va udayo va taha padesa-anubhage / adhigo samo va hino gunena kim va visesena / baMdho vA saMkramo vA udayo vA tathA pradeza anubhaage| adhiko samo va hIno guNena kiM vA vizeSeNa? / / 15.1 tRtIya mUlagAthAyAH bhASyagAthAH 143. baMdheNa hoi udao ahio udaeNa saMkamo ahio| guNaseDhi aNaMtaguNA boddhavvA hoi annubhaage|| bardhena hoi udao ahio udaena sarkamo ahio / gunasedhi-anantaguna boddhavva hoi anubhage // baMdhena bhavati udayo adhiko udayena saMkramo adhiko| guNazreNiH anaMtaguNAH boddhavyA bhavati anubhaage|| baMdheNa hoi udao ahio udaeNa saMkamo ahio| guNaseDhi asaMkhejjA ca padesaggeNa boddhvvaa|| bandhena hoi udao ahio udaena sarkamo ahio / gunasedhi-asankhejja ca padesaggena boddhavva // baMdhena bhavati udayo adhiko udayena saMkamo adhiko| guNazreNiH asaMkhyeyA ca pradezAgreNa boddhvyaa|| 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. udao ca aNaMtaguNo saMpahi-baMdheNa hoi annubhaage| se kAle udayAdo saMpahibaMdho annNtgunno|| udao ca anantaguno sampahi-bandhena hoi anubhage / se kale udayado sampahi-baidho anantaguno // udayo ca anaMtaguNo saMprati-baMdhena bhavati anubhaage| tasmin kAle udayAt saMprati-baMdho anNtgunno|| 146. guNaseDhi aNaMtaguNeNUNAe vedago du annubhaage| gaNaNAdiyaMtaseDhI padesaaggeNa boddhvvaa|| gunasedhi ananta-gunenunae vedago du anubhage / gananadiyarita-sedhi padesa-aggena boddhavva // guNazreNiH anaMtaguNa-nyUnAyAM vedakaH tu anubhaage| gaNanAtikrAMtazreNiH pradezAgreNa boddhvyaa|| 15.1 mUlagAthA-4 147. baMdho va saMkamo vA udao vA kiM sage sage ttaanne| se kAle se kAle adhio hINo samo vA pi|| bandho va sarikamo va udao va kim sage sage tthane/ se kale se kale adhio hino samo va pi // baMdho vA saMkramo vA udayo vA svake svake sthaane| tasmin kAle tasmin kAle adhiko hIno samo vA api||

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. baMga 15.1 caturtha mUlagAthAyAH bhASyagAthAH baMdhodaehiM NiyamA aNubhAgo hodi nnNtgunnhiinno| se kAle se kAle bhajjo puNa saMkamo hodi|| bardhodaehin niyama anubhago hodi nantagunahino / se kale se kale bhajjo puna sarkamo hodi // baMdhodayAbhyAM niyamAt anubhAgo bhavati anNtgunnhiino| tasmin kAle tasmin kAle bhajanIyo, punaH saMkramo bhvti| 149. guNaseDhi asaMkhejjA ca padesaggeNa saMkamo udo| se kAle se kAle bhajjo baMdho pdesgge|| gunasedhi asankhejja ca padesaggena sankamo udao/ se kale se kale bhajjo baridho padesagge // guNazreNiH asaMkhyeyA ca pradezAgreNa saMkramo udyo| tasmin kAle tasmin kAle bhajanIyo baMdho prdeshaagre|| 150. guNado aNaMtaguNahINaM vedayadi NiyamasA du annubhaage| ahiyA ca padesagge guNeNa gnnnnaadiyNtenn|| gunado anantagunahinam vedayadi niyamesa du anubhage 1 ahiya ca padesagge gunena gananadiyantena // guNato anaMtaguNahInaM vedayati niyamAt tu anubhaage| adhikA ca pradezAgre guNena gaNanAtikrAMtena / /

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 apavartana mUlagAthA - 1 kiM aMtaraM kareMto vaDDadi hAyadi dvidI ya aNubhAge / NiruvakkamA ca vaDDI hANI vA kecciraM kAlaM / / 151. 152. 153. kim antaram karento vaddhadi hayadi tthidi ya anubhage/ niruvakkama ca vaddhi hani va kecciram kalam // kim aMtaraM kurvataH vardhate hAyati sthitau ca anubhAge / nirupakramA ca vRddhiH hAnirvA kiyatciraM kAlaM / / 15.2 prathama mUlagAthAyAH bhASyagAthAH ovaTTaNA jahaNNA AvaliyA UNiyA tibhAgeNa / esA dvidI jahaNNA tahANubhAge saNaMtesu / / ovattana jahanna avaliya uniya tibhagena/ esa tthidisu jahanna tahanubhage sanantesu // apavartanA jaghanyA, AvalikA UnikA tribhAgena / eSA sthitiSu jaghanyA, tathAnubhAge anaMteSu / / saMkAmedukkaDDadi je ase te avaTTidA hoMti / AvaliyaM se kAle teNa paraM hoMti bhajidavvA / / sankamedukkaddi je anse te avatthida honti / avaliyam se kale tena param honti bhajidavva // saMkrAMti - utkarSati ye aMzAH te avasthitAH bhavati / AvalikaM tasmin kAle tena paraM bhavaMti bhajitavyAH /

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 Avali less by its third part, (11/3). It is equal to 2/3 Avali. 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 Avali (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. okaDDadi je aMse se kAle te ca hoMti bhjiyvyaa| vaDvIe avaTThANe hANIe saMkame ude|| okaddadi je anse se kale te ca honti bhajiyavva/ vaddhie avatthane hanie sankame udae // apakarSati ye aMzAH tasmina kAle te ca bhavaMti bhajitavyAH / vRddhau avasthAne, hAnau saMkrame udye|| 15.2 mUlagAthA-2 155. ekkaM ca dvidivisesaM tu dvidivisesesu kadisu vddvedi| harasedi kadisu egaM tahANubhAgesu boddhavvaM / / ekkam ca tthidivisesam tu tthidi-visesesu kadisu vaddhedi / harasedi kadisu egam tahanubhagesu boddhavvas // ekaM ca sthiti-vizeSaM tu sthitivizeSesu katiSu vrdhte| hrAsati katiSu ekaM tathAnubhAgeSu boddhavyaM / / 15.2 dvitIya mUlagAthAyAH bhASyagAthAH 156. ekkaM ca dvidivisesaM tu asaMkhejjesu TThidivisesesu / vaDDedi harassedi ca tahANubhAge saNaMtesu / / ekkam ca tthidivisesam tu asarikhejjesu tthidivisesesu / vaddhedi harassedi ca tahanubhage sanantesu // ekaM ca sthiti-vizeSaM tu asaMkhyeyeSu sthiti-vizeSesu / vardhate hAsati ca tathAnubhAge sanaMteSu / /

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 mUlagAthA-3 157. Thidi aNubhAge aMse ke ke vadi ke va hrssedi| kesu avaThThANaM vA guNeNa kiM vA visesenn| tthidi-anubhage anse ke ke vaddhadi ke va harassedi / kesu avatyhanam va gunena kim va visesena // sthitau anubhAge aMzAH kiyaMtaH kiyaMtaH vardhate ke vA hraasNti| keSu avasthAnaM vA guNena kiM vA vizeSeNa / / 15.2 dvitIya mUlagAthAyAH bhASyagAthAH 158. ovaTTedi vidiM puNa adhigaM hINaM ca baMdhasamagaM vaa| ukkaDDadi baMdhasamaM hINaM adhigaM Na vddddedi|| ovatredi tghidim puna adhigarn hinam ca baridha-samagam va! ukkaddadi bardhasamam hinam adhigam na vaddhedi // apavartate sthitiM punaH adhikaM hInaM baMdhasamakaM c| utkarSati baMdhasamaM hInaM adhikaM na vrdhte| 159. save vi ya aNubhAge okaDDadi je Na aavliypviddhe| ukkaDDadi baMdhasamaM Niruvakkama hodi aavliyaa|| savve vi ya anubhage okaddadi je na avaliya-pavitthe / ukkaddadi bardhasamam piruvakkam hodi avaliya // sarve'pi ca anubhAge utkarSati ye na aavlik-prvisstto| utkarSati baMdhasamaM nirupakramA bhavati aavlikaa||

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 Jiva 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 Avali. 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. vaDDIdu hoi hANI adhigA hANI du taha avtttthaannN| guNaseDhi asaMkhejjA ca padesaggeNa boddhavvA / / vaddhidu hoi hani adhiga hani du taha avatthanam/ gunasedhi asankhejja ca padesaggena boddhavva // vRddhitaH bhavati hAniH adhikA hAniH tu tathA avasthAnaM / guNazreNiH asaMkhyeyA ca pradezAgreNa boddhvyaa|| 161. 15.3 kRSTIkaraNaH mUlagAthA-1 ovaTTaNamubaTTaNa kiTTIvajjesu hodi kammesu / ovaTTaNA ca NiyamA kiTTIkaraNamhi boddhavvA / / ovattana-muvvattana-kittivajjesu hodi kammesu/ ovattana ca niyama kitti-karanamhi boddhavva // apavartana-udvartane kRSTi-varyeSu bhavaMti karmeSu / apavartanA ca niyamAt kRSTikaraNe boddhvyaa|| 15.3 prathama-mUlagAthAyAH bhASyagAthAH 162. kevadiyA kiTTIo kamhi kasAyamhi kadi ca kittttiio| kiTTIe kiM karaNaM lakkhaNamadha kiM ca kittttiie|| kevadiya kittio kamhi kasayamhi kadi ca kittio / kittie kim karanam lakkhanamadha kim ca kittie // kiyaMtaH kRSTayaH, kasmin kaSAye kati ca kRSTayaH / kRSTau kiM karaNaM lakSaNamatha kiM ca kRSTeH / /

Page #187
The augmentation (vrddhi, delaying) is more than attenuation (hani, 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. bArasa Nava cha tiNNi ya kiTTIo hoMti adha va annNtaao| ekkekkamhi kasAe tiga tiga adhavA annNtaao|| barasa nava cha tinni ya kittio honti adha va anartao / ekkekkamhi kasae tiga tiga adhava anantao // dvAdaza-nava-SaT-tisraH ca kRSTayaH bhavaMti athavA anaMtAH / ekaikasmin kaSAye trikAH trikAH athavA anaMtAH / / 164. kiTTI karedi NiyamA ovaTTato ThidI ya annubhaage| vaDato kiTTIe akArago hodi boddhbbo|| kitti karedi niyama ovattanto thidi ya anubhage / vaddhento kittie akarago hodi boddhavvo // kRSTayaH karoti niyamAt apavartayaMtaH sthitau ca anubhaage| vardhayaMtaH kRSTeH akArako bhavati boddhavyaH / / 165. guNaseDhi aNaMtaguNA lobhAdI kodhpcchimpdaado| kammassa ya aNubhAge kiTTIe lakkhaNaM edN|| gunasedhi anantaguna lobhadi kodha-pacchimapadado / kammassa ya anubhage kittie lakkhanam edam// guNazreNiH anaMtaguNA lobhAdiH krodh-pshcim-pdtH| karmasya ca anubhAge kRSTeH lakSaNaM evaM (id)||

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 arthAdhikAra : kRSTikaraNa mUlagAthA-2 kadisu ca aNubhAgesu ca hidIsu vA kettiyAsu kA kittttii| savvAsu vA hidIsu ca Aho savvAsu patteyaM / / kadisu ca anubhagesu ca tthidisu va kettiyasu ka kitti/ savvasu va tthidisu ca aho savvasu patteyam/ katiSu ca anubhAgeSu ca sthitiSu vA kiyatsu kA kRSTiH / sarvAsu ca sthitiSu ca athavA sarvAsu prtyek|| 15.3 dvitIya mUlagAthAyAH bhASyagAthAH 167. kiTTI ca hidivisesesu asaMkhejjesu NiyamasA hodi| NiyamA aNubhAgesu ca hodi hu kiTTI annNtesu|| kitti ca tthidivisesesu asankhejjesu niyamasa hodi / niyama anubhagesu ca hodi hu kitti anantesu // kRSTizca sthitivizeSesu asaMkhyeyeSu niyamAt bhvti| niyamAt anubhAgeSu ca bhavati hu kRSTiH anaMteSu / /

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 Avalis. 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. savvAo kiTTIo vidiyaTThidIe du hoti svvisse| jaM kiTiM vedayade tisse aMso ca pddhmaae|| savvao kittio vidiyarthidie du horti savvisse / jam kittis vedayade tisse anso ca padhamae // sarvAH kRSTayaH dvitIyasthitau tu bhavaMti srve| yaM kRSTiM vedayate tasya aMzaH ca prthme|| 15.3 mUlagAthA-3 169. kiTTI ca padesaggeNaNubhAgaggeNa kA ca kaalenn| adhikA samA va hINA guNeNa kiM vA viseseNa / / kitti ca padesaggenanubhagaggena ka ca kalena / adhika sama va hina gunena kim va visesena // kRSTizca pradezAgreNa anubhAgAgreNa kA ca kAlena / adhikA samA vA hInA guNena kiM vA vishessenn|| 170. 15.3 tRtIya mUlagAthAyAH bhASyagAthAH vidiyAdo puNa paDhamA saMkhejjaguNA bhave pdesgge| vidiyAdo puNa tadiyA kameNa sesA viseshiyaa|| .. vidiyado puna padhama sankheijaguna bhave padesagge / vidiyado puna tadiya kamena sesa visesahiya // dvitIyAtaH punaH prathamA saMkhyAtaguNA tu bhavati pradezAgre / dvitIyAtaH punaH tRtIyA, krameNa zeSAH vishessaadhikaaH|

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 Antarmuhurta 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. vidiyAdo puNa paDhamA saMkhejjaguNA du vaggaNaggeNa / vidiyAdo puNa tadiyA kameNa sesA viseshiyaa|| vidiyado puna padhama sarkhejjaguna du vagganaggena/ vidiyado puna tadiya kamena sesa visesahiya // dvitIyAtaH punaH prathamA saMkhyAta-guNA tu vargaNAgreNa / dvitIyAta punaH tRtIyA krameNa zeSAH vizeSAdhikAH / / 172. jA hINA aNubhAgeNahiyA sA vaggaNA pdesgge| bhAgeNa'NaMtimeNa du adhigA hINA ca boddhvvaa|| ja hina anubhagenahiya sa vaggana padessagge/ bhagena'anantimena du adhiga hina ca boddhavva // yA hInA anubhAgena, adhikA sA vargaNA prdeshaagre| bhAgena aMtimena tu adhikA hInA ca boddhvyaa||

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 Curni, it means it is 13 times more than this or the term numerable = 13. Check the word 'visesadhika' here). The fourth part of the verse contains the word 'Sesah (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. kodhAdivaggaNAdo suddhaM kodhassa uttarapadaM tu| seso aNaMtabhAgo NiyamA tisse pdesgge|| kodhadivagganado suddham kodhassa uttarapadar tu / seso anantabhago niyama tisse padesagge // krodhAdivargaNAtaH zuddhaM krodhasya uttarapadaM tu| zeSaH anaMtabhAgaH niyamAt tasya prdeshaagre|| - 174. eso kamo ca kodhe mANe NiyamA ca hodi maayaae| lobhamhi ca kiTTIe pattegaM hodi boddhvvo|| eso kamo ca kodhe mane niyama ca hodi mayae / lobhamhi ca kittie pattegarn hodi boddhavvo // eSaH kramazca krodhe mAne niyamAt ca bhavati mAyAyAM / lobhe ca kRSTau pratyekaM bhavati boddhavyaH / / 175. paDhamA ca aNaMtaguNA vidiyAdo NiyamasA hi annubhaago| tadiyAdo puNa vidiyA kameNa sesA gunnenn'hiyaa|| padhama ca anantaguna vidiyado niyamasa hi anubhago/ tadiyado puna vidiya kamena sesa gunena ahiya // prathamazca anaMtaguNaH dvitIyataH niyamAt hi anubhAgaH / tRtIyataH punaH dvitIyaH krameNa zeSAH guNena adhikAH / /

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. paDhamasamayakiTTINaM kAlo vassaM va do va cttaari| aTTha ca vassANi hidI vidiyaTThidIe samA hodi|| padhama-samaya-kittinan kalo vassam va do va cattari/ attha ca vassani tthidi vidiyatthidie sama hodi // prathama-samaya-kRSTInAM kAlaH varSa vA dvau va ctvaari| aSTAni ca varSANi sthitiH dvitIya-sthiteH samA bhvti|| 177. jaM kiTiM vedayade javamajjhaM sAMtaraM dusu hridiisu| paDhamA jaM guNaseDhI uttaraseDhI ya vidiyA du|| jam kittim vedayade java-majjham sartaram dusu tthidisu / padhama jar gunasedhi uttarasedhi ya vidiya du // yAM kRSTiM vedayate yavamadhyaM sAtaraM dviSu sthitiSu / prathamA yAM guNazreNI uttarazreNI ca dvitIyA tu|| 178. vidiyaTThidi AdipadA suddhaM puNa hodi uttarapadaM tu| seso asaMkhejjadimo bhAgo tisse pdesgge|| vidiyatthidi adipada suddham puna hodi uttarapadam tu/ seso asankhejjadimo bhago tisse padesagge // dvitIyasthiteH AdipadAt zuddha punaH bhavati uttarapadaM tu| zeSaH asaMkhyAtatamo bhAgaH tasya prdeshaagre||

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. udayAdi yA hidIo NiraMtaraM tAsu hoi gunnseddhii| udayAdi-padesaggaM guNeNa gnnnnaadiyNtenn|| udayadi ya tthidio nirantaram tasu hoi gunasedhi / udayadi-padesaggam gunena gananadiyantena // udayAdikAH sthitayaH nirataraM tAsu bhavati gunnshrennii| udayAdi-pradezAgraH guNena gnnnaatikraaNten|| 180. udayAdisu hidIsu ya jaM kammaM NiyamasA du taM harassaM / pavisadi dvidikkhaeNa du guNeNa gnnnnaadiyNtenn|| udayadisu tthidisu ya jam kammam niyamasa du tam harassa/ pavisadi tthidikkhaena du gunena gananadiyantena // udayAdiSu sthitiSu ca yat karma niyamAt tu taM hsvN| pravizati sthitikSayeNa.tu guNena gnnnaatikraaNten||

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. vedagakAlo kiTTIya pacchimAe du NiyamasA hrsso| saMkhejjadibhAgeNa du sesaggANaM kmenn'adhigo|| vedagakalo kittiya pacchimae duniyamasa harasso / sankhejjadi-bhagena du sesagganam kamena adhigo // vedakakAlaH kRSTeH pazcimAyAH tu niyamAt hsvH| saMkhyAtimabhAgena tu zeSAgrANAM kameNa adhikaH / / 15.3 mUlagAthA - 4 182. kadisu gadIsu bhavesu ya TThidi-aNubhAgesu vA ksaaesu| kammANi puvvabaddhANi kadIsu kiTTIsu ca hidiisu|| kadisu gadisu bhavesu ya tthidi-anubhagesu va kasayesu ! kammani puvva-baddhani kadisu kittisu ca tuhidisu // katiSu gatiSu bhaveSu ca sthiti anubhAgeSu kaSAyeSu / karmANi pUrvabaddhAni katiSu kRSTISu ca sthitiSu / /

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 'du 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 Antarmuhurta, which is least as per the verse. The other intensity reductions are experienced with specifically more and more times (Visesadhika) gradually. Here, Visesa = 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 caturtha mUlagAthAyAH bhASyagAthAH do gadI abhajjANi dosu bhajjANi puvvabaddhANi / eiMdiya kAsu ca paMcasu bhajjA Na ca tasesu / / dosu gadisu abhajjani dosu bhajjani puvvabaddhani / eindiya-kaesu ca pancasu bhajja na ca tasesu // dviSu gatiSu abhajyAni dviSu bhajyAni pUrvabaddhAni / ekendriya-kAyeSu ca paMcasu bhAjyAH na ca traseSu / / 184. eiMdiyabhavaggahaNehiM asaMkhejjehiM NiyamasA baddhaM / gAdeguttariyaM saMkhejjehiM ya tasabhavehiM / / e-indiya-bhavaggahanehim asanakhejjehim niyamasa baddham/ egadeguttariyam sankhejjehim ya tasa-bhavehim // ekendriyabhavagrahaNaiH asaMkhyAtaiH niyamataH baddhaM / ekAdikottarikaiH saMkhyAtaiH ca trasabhavaiH / /

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. ukkassaya aNubhAge TThidi-ukkassANi puvbddhaanni| bhajiyavvANi abhajjANi hoti NiyamA ksaaesu|| ukkassaya anubhage tthidi-ukkassani puvvabaddhani/ bhajiyavvani abhajjani honti niyama kasaesu // utkRSTe anubhAge, sthiti-utkRSTAni puurvbddhaani| bhajitavyAni, abhajyAni bhavaMti niyamAt kaSAyeSu / / 15.3 mUlagAthA-5 186. pajjattApajjatteNa tadhA tthiipunnnnqsymissenn| sammatte micchatte keNa va jogovajogeNa / / ajjattapajjattena tadha tthi-punnavunasaya-missena / sammatte micchatte kena va jogovajogena // paryAptAparyAptena tathA strI-puruSa npuNsk-mishrenn| samyaktave mithyAtve kena ca yogopyogen|| 15.3 paMcama-mUlagAthAyAH bhASyagAthAH 187. pajjattApajjatte micchattaNaqsaye ca smmtte| kammANi abhajjANi du tthIpurise missage bhjjaa|| pajjattapajjatte micchatta-navunsaye ca sammatte / kammani abhajjani du tthi-purise missage bhajja ll paryAptAparyApte mithyAtva-napuMsake ca smyktve| karmANi abhAjyAni tu, strI-puruSa mizrake bhAjyAH / /

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. orAliye sarIre orAliyamissaye ca joge du| caduvidhamaNavacijoge ca abhajjA sesage bhjjaa|| oraliye-sarire oraliyamissaye ca joge du/ caduvidhamana-vacijoge ca abhajja sesage bhajja || audArike zarIre audArika-mizrake ca yoge tu| caturvidha-mana-vaci-yoge ca abhAjyAH, zeSake bhaajyaaH|| 189. adha suda-madiuvajoge hoMti abhajjANi pubbbddhaanni| bhajjANi ca paccakkhesu dosu chdumtthnnaannesu|| adha suda-madiuvajoge horti abhajjani puvva-baddhani/ bhajjani ca paccakkhesu dosu chadumattha-nanesu // atha zruta-mati-upayoge bhavaMti abhAjyAni puurv-bddhaani| bhAjyAni ca pratyakSeSu dviSu chadmastha-jJAneSu / / 190. kammANi abhajjANi du anngaar-ackkhudNsnnuvjoge| adha ohidaMsaNe puNa uvajoge hoMti bhjjaanni|| kammani abhajjani du anagara-acakkhu-daisanuvajoge/ adha ohidansane puna uvajoge horti bhajjani // karmANi abhAjyAni tu anaakaar-ackssu-drshnopyoge| atha avadhidarzane punaH upayoge bhavaMti bhaajyaani||

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 mUlagAthA - 6 kiM lessAe baddhANi kesu kammesu vaTTamANeNa / sAdeNa asAdeNa ca liMgeNa ca kamhi khettamhi || kimlessae baddhani kesu kammesu vattamanena / sadena asadena ca lingena ca kamhi khettamhi !! kasyAM lezyAyAM baddhAni, keSu karmasu vartamAnena / sAtena asAtena ca liMgena ca kasmin kSetre / / 15.3 SaSThama - mUlagAthAyAH bhASyagAthAH lessA-sAda- asAde ca abhajjA kammasippaliMge ca / khettamhi ca bhajjANi du samAvibhAge abhajjANi / / lessa-sada-asade ca abhajja kammasippalinge ca/ khettamhi ca bhajjani du samavibhage abhajjani || lezyAsu sAte asAte ca abhAjyAH karma-zilpa-liMgeSu ca / kSetre ca bhAjyAH tu samaya - vibhAge abhAjyAH / /

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. edANi pubbabaddhANi hoti savvesu dvidivisesesu| savvesu cANubhAgesu NiyamasA svvkittttiisu|| edani puvva-baddhani honti savvesu tthidivisesesu/ savvesu canubhagesu niyamasa savva-kittisu // etAni pUrvabaddhAni bhavaMti sarveSu sthiti-vizeSesu / sarveSu cAnubhAgeSu niyamAt sarvakRSTIsu / / 15.3 mUlagAthA-7 194. egasamayappabaddhA puNa acchuttA kettigA kahiM hidiisu| bhavabaddhA acchuttA dvidIsu kahiM kettiyA hoti|| egasamayappabaddha puna acchutta kettiga kahim tghidisu/ bhavabaddha acchutta tthidisu kahim kettiya horti // eka-samaya-prabaddhAH punaH akSubdhA kiyaMtaH keSu sthitiSu / bhavabaddhAH akSubdhAH sthitiSu keSu kiyaMtaH bhavanti / /

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 Avali 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 saptama mUlagAthAyAH bhASyagAthAH 195. chaNhaM AvaliyANaM acchuttA NiyamasA samayapabaddhA / savve dvidivisesANubhAgesu ca cauNhaM pi / / 196. 197. chanham avaliyanam acchutta niyamasa samayapabaddha / savvesu tthidi-visesanubhagesu ca caunham pi // SaNNAM AvalikAnAM akSubdhAH niyamAt samayaprabaddhAH / sarveSu sthiti- vizeSAnubhAgeSu ca caturNAM api / / jA cAvi bajjhamANI AvaliyA hodi paDhamakiTTIe puvvAvaliyA NiyamA anaMtarA cadusu kiTTIsu / / ja cavi bajjhamani avaliya hodi padhama-kittie/ puvvavaliya niyama anantara cadusu kittisu // yA cApi badhyamAnA AvalikA bhavati prathamakRSTau / pUrvAvalikAH niyamAt anaMtA caturSu kRSTISu / / tadiyA sattasu kiTTIsu cautthI dasasu hoi kiTTIsu / te paraM sesAo bhavaMti savvAsu kiTTIsu / / tadiya-sattasu kittisu cautthi dasasu hoi kitticu / tena param sesao bhavanti savvasu kittisu // tRtIyA saptasu kRSTISu caturthI dazasu bhavati kRSTISu / tena paraM zeSAH bhavaMti zeSAsu kRSTISu / /

Page #215
Destruction of CD Karma : (201) 15.3 Explanatory Verses of Seventh Doctrinal Verse The Samaya-bonded karmic mass-points earned during six Avalis 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 Avalis 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 Avalis. 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 Avali (Bandhavali) is found, as a rule, in the first composite intensity reduction of the gleaming anger. The karmic points after induction Avali i.e. second Avali are found in four composite intensity reductions-three of gleaming anger and one of gleaming pride. The karmic points being bonded in the third Avali have seven composite intensity reductions (CIRs), those in the fourth Avali are found to have ten CIRs and those in all other higher Avalis are found to have all the twelve CIRs.

Page #216
(202) : Chapters on Passions 198. ede samayapabaddhA acchuttA NiyamasA iha bhavamhi / sesA bhavabaddhA khalu saMchuddhA hoMti boddhvvaa|| ede samaya-pabaddha acchutta niyamasa iha bhavamhi/ sesa bhavabaddha khalu sanchuddha honti boddhavva // etAH samayaprabaddhAH akSubdhAH niyamAt iha bhve| zeSA bhavabaddhAH khalu saMkSubdhAH bhavaMti boddhavyAH / 15.3 mUlagAthA-8 199. egasamayapabaddhANaM sesANi ca kadisu dvidivisesesu| bhavasesagANi kadisu ca kadi kadi vA egsmenn|| ega-samaya-pabaddhanam sesani ca kadisuthidi-visesesul bhavasesagani kadisu ca kadi kadi va egasamaena // ekasamaya-prabaddhAnAM zeSANi ca katiSu sthiti-vizeSesu / bhava-zeSakAni katiSu ca kati kati vA eksmyen||

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 aSTama mUlagAthAyAH bhASyagAthAH 200. ekkammi vidivisese bhvsesgsmypbddhsesaanni| NiyamA aNubhAgesu ya bhavaMti sesA aNaMtesu / / ekkammi tthidivisese bhava-sesaga-samaya-pabaddha-sesani / niyama anubhagesu ya bhavanti sesa anantesu // ekasmin sthiti-vizeSe bhavazeSaka-samaya-prabaddha-zeSANi / niyamAt anubhAgeSu ca bhavanti zeSAH ananteSu / / 201. TThidiuttaraseDhIe bhavasesasamayapabaddhasesANi / eguttaramegAdI uttaraseDhI asNkhejjaa| tthidi-uttara-sedhie bhava-sesa-samaya-pavaddha-sesani/ eguttara-megadi uttarasedhi asankhejja // sthiti-uttara-zreNyAH bhavazeSa-samaya-prabaddha-zeSANi / ekottaraM ekAdiH uttarazreNayaH asaMkhyAtAH / /

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 antarmuhurta. 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.

Page #220
(206) : Chapters on Passions 202. ekkammi hidivisese sesANi Na jattha hoMti saamnnnnaa| AvaligAsaMkhejjadibhAgo tahiM tAriso smyo|| ekkammi tthidi-visese sesani na jattha honti samanna/ avaliga-sarkhejjadi-bhago tahim tariso samayo // ekasmin sthiti-vizeSe zeSANi na yathA bhavanti sAmAnyAH / Avali-asaMkhyAta-bhAgo tasmin tAdRzaH samayaH / / 203. edeNa aMtareNa du apacchimAe du pacchime sme| bhavasamayasesagANi du NiyamA tamhi uttrpdaanni|| edena antarena du apacchimae du pacchime samae / bhava-samaya-sesagani du niyama tamhi uttarapadani // etena aMtareNa tu apazcimAye tu pazcime smye| bhavasamayazeSakAni tu niyamAt tasmin uttrpdaani|| 15.3 mUlagAthA-1 204. kiTTIkadammi kamme hidi-aNubhAgesu kesu sesaanni| kammANi puvvabaddhANi bajjhamANANudiNNANi / / kittikadammi kamme thidi-anubhagesu kesu sesani/ kammani puvvabaddhani bajjhamananu-dinnani // kRSTIkRte karmaNi sthiti-anubhAgeSu keSu zeSANi / karmANi pUrvabaddhAni vadhyamAnAnudIrNAni / /

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 Avali]. 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 navama mUlagAthAyAH bhASyagAthAH 205. kiTTIkadammi kamme NAmA--godANi vedaNIyaM c| vassesu asaMkhejjesu sesagA hoti sNkhejjaa|| kittikadammi kamme namagodani vedaniyam ca/ vassesu asarkhejjesu sesaga honti sankhejja // kRSTIkRte karmaNi nAma-gotrANi vedanIyaM ca / varSeSu asaMkhyeyeSu zeSakAH bhavanti saMkhyeyAH / / 206. kiTTIkadammi kamme sAdaM suhaNAmamuccagodaM c| baMdhadi ca sadasahasse vidimaNubhAge sudukkssN|| kittikadammi kamme sadam suhanamamuccagodam cal bandhadi ca sadasahasse tthidimanubhage sudukkassam// kRSTIkRte karmaNi sAtaM zubhanAmaM uccagotraM c| baMdhati ca zatasahasre sthiti anubhAgeSu utkRSTaM / / 15.3 mUlagAthA-10 207. kiTTIkadammi kamme ke baMdhadi ke va vedayadi aNse| saMkAmedi ca ke ke kesu asaMkAmago hodi|| kittikadammi kamme ke bardhadi ke va vedayadi anse/ sarikamedi ca ke ke kesu asankamago hodi// kRSTIkRte karmaNi kiyaMtaH baMdhati kiyanto vA vedayati aMzAH / saMkrAmati ca kiyaMtaH kiyaMtaH keSu asaMkrAmako bhvti||

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 dazama-mUlagAthAyAH bhASyagAthAH . 208. dasasu ca vassassaMto baMdhadi NiyamA du sesage aNse| desAvaraNIyAI jesiM ovaTTaNA asthi / / dasasu ca vassassanto bandhadi niyama du sesage ansel desavaraniyaim jesim ovatsana atthi// dazasu ca varSesu ante baMdhati niyamAt tu zeSake aNshe| dezAvaraNIyAnAM yeSAM apavartanA asti|| 209. carimo bAdararAgo NAmA-godANi vedaNIyaM c| vassassaMto baMdhadi divasassaMto ya jaM sesaM / / carimo badara-rago nama-godani vedasiyam cal vassassarto bandhadi divasassanto ya jam sesam// carimo bAdara-rAgo nAma-gotrANi vedanIyaM ca / varSasya aMte baMdhati divasasya aMte ca yaM zeSaM / /

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 Antarmuhurta 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 Antarmuhurta. 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 Muhurtas or 1 hr. 36 mts to 7 hrs. 12 mts.) (The ultimate duration bond of deluding karma lasts only for an Antarmuhurta).

Page #226
(212) : Chapters on Passions 210. carimo ya suhumarAgo NAmA-godANi vedaNIyaM c| divasassaMto baMdhadi bhiNNamuhattaM tu jaM sesaM / / carimo ya suhumarago nama-godani vedaniyam cal divasassanto bandhadi bhinnamuhuttam ca jam sesam/ carimazca sUkSmarAgaH nAma-gotrANi vedanIyaM c| divasasyAnte baMdhati bhinnamuhUrte tu yaM zeSaM / / 211. adha sudamadi-AvaraNe ca aMtarAie ca desmaavrnnN| laddhI yaM vedayade savvAvaraNaM aladdhI y|| adha sudamadi-avarane ca antaraie ca desamavaranam, laddhi yam vedayade savvavaranam aladdhi yall atha zruta-mati-AvaraNe ca aMtarAye ca deshaavrnnN| labdhiM yAM vedayate sarvAvaraNaM alabdhizca / /

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 Muhurtas. Further, he binds the three destructive karmas as above for a duration of a split-Muhurta (Bhinna-Muhurta). Bhinna Muhurta=(Muhurta-1 Samaya; 1 Muhurtae48 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).

Page #228
(214) : Chapters on Passions 212. jasaNAmamuccagodaM vedayadi NiyamasA aNaMtaguNaM / guNahINamaMtarAyaM se kAle sesagA bhjjaa|| jasanamamuccagodam vedayadi niyamasa anantagunam/ gunahinamantarayam se kale sesaga bhajjall yazaH nAmaM uccagotraM vedayati niyamAt anaMtaguNaM / guNahInaM aMtarAyaM tasmin kAle zeSakA bhAjyAH / / 15.3 mUlagAthA-11 213. kiTTIkadammi kamme ke vIcArA du mohnniiyss| sesANaM kammANaM taheva ke ke du viicaaraa|| kittiadammi kamme ke vicara du mohaniyassa/ sesanam kammanam taheva ke ke du vicaral/ kRSTIkRte karmaNi kiyaMtaH vIcArAH tu mohniiysy| zeSANAM karmANAM tathaiva kiyaMtaH kiyaMtaH tu vIcArAH / /

Page #229
Destruction of CD Karma : (215) As a rule, the karmic destroyer under the process of intensity reduction, experiences 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 cAritra mohanIya karma-kSapaNa : mUlagAthA-1 214. kiM vedeMto kiTiM khavedi kiM cAvi saMchuhaMto vaa| saMchohaNamudaeNa ca aNupuvvaM aNaNupuvaM vaa|| kim vedento kittim khavadi kim cavi sanchuhanto`va/ sanchohanamudaena ca anupuvvam ananupuvvam vall kim vedayataH kRSTiM kSapati kim cApi saMchuhaMto vaa| sakSohaNa-mudayeNa ca AnupUrva ananupUrva vA / / 15.4 prathama mUlagAthAyAH bhASyagAthA 215. paDhamaM vidiyaM tadiyaM vedeMto cAvi saMchuhaMto vaa| carimaM vedayamANo khavedi ubhaeNa sesaao|| padhamam vidiyar tadiyam vedento cavi sanchuharto va/ carimam vedayamano khavedi ubhaena sesaoll prathamaM dvitIyaM tRtIyaM vedayato vApi saMchuhaMto vaa| carimaM vedayamAnaH kSapati ubhayena zeSAH / /

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).

Page #232
(218) : Chapters on Passions 15.4 mUlagAthA-2 216. ja vedeMto kiTTi khavedi kiM cAvi baMdhago tisse / jaM cAvi saMchuhaMto tisse kiM baMdhago hodi|| jam vedento kittim khavedi kim cavi bandhago tissel jam cavi sanchuharto tisse kim bardhago hodi// yaM vedayato kRSTiM kSapati kiM cApi baMdhako tsy| yaM cApi saMchuhaMtaH tasya kiM baMdhako bhvti|| 15.4 dvitIya mUlagAthAyAH bhASyagAthA 217. jaM cAvi saMchuhaMto khavedi kiTiM abaMdhago tisse| suhumamhi saMparAe abaMdhago bNdhgidraasiN|| jam cavi sanchuhanto khavedi kittim abandhago tissel suhumamhi samparae abandhago bandhagi-darasim// yaM cApi saMkSuhaMtaH kSapati kRSTiM abaMdhakaH tasya / sUkSme sAMparAye abaMdhako baMdhakaH itareSAM / / 15.4 mUlagAthA-3 218. jaM jaM khavedi kiTiM dvidi-aNubhAgesu kesudiiredi| saMchuhadi aNNakiTiM se kAle tAsu annnnaasu|| jam jam khavedi kittim tuhidi-anubhagesu kesudiredi/ sarchuhadi annakittim se kale tasu annasull yAM yAM kSapati kRSTiM sthiti anubhAgeSu keSu udiiryti| saMkSuhati anya-kRSTiM tasmin kAle tAsu anyaasu||

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 tRtIya mUlagAthAyAH bhASyagAthAH 219. baMdho va saMkamo vA NiyamA savvesu tttthidivisesesu| savvesu cANubhAgesu saMkamo majjhimo udo|| bardho va sarikamo va niyama savvesu thidivisesesu/ savvesu canubhagesu sankamo majjhimo udaoll baMdho vA saMkramo vA niyamAt sarveSu sthiti-vishessesu| sarveSu cAnubhAgeSu saMkramo madhyamo udyo|| 220. saMkAmedi udIredi cAvi savvehi dvidivisesehiN| kiTTIe aNubhAge vedeMto majjhimo nniymaa|| sarkamedi udiredi cavi savvehim tthidivesesehim kittie anubhage vedento majjhimo niyama// saMkrAmati udIrayati cApi sarvaiH sthitivizeSaiH / kRSTe: anubhAge vedayaMto madhyamo niymo||

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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 Avali). 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. okaDDadi je aMse se kAle kiNNu te pavesedi / okaDDide ca puvvaM sarisamasarise pavesedi / / 222. 223. okaddadi je anse se kale kinnu te pavesedi/ okaddide ca puvvam sarisamasarise pavesedi// apakarSati ye aMze tasmin kAle kiMnu tAn pravezayati / apakarSite ca puvvaM sadRza - asadazatayA pravezayati / / ukkaDudi je aMse se kAle kiNNu te pavesedi / ukkaDDide ca puvvaM sarisamasarise pavesedi / | ukkaddadi je anse se kale kinnu te pavesedi/ ukkaddide ca puvvam sarisamasarise pavesedi// utkarSati yAn aMzAn tasmin kAle kiMnu tAn pravezayati / utkarSite ca pUrvaM sadRza - asadazatayA pravezayati / / baMdha va saMkamo vA taha udayo vA padesa - aNubhAge / bahugatte thoktte jaheva puvvaM tahevehi / / bandho va sankamo va taha udayo va padesa-anubhage/ bahugatte thovatte jaheva puvvam tahevenhim// baMdho vA saMkamo vA udayo vA pradeza - anubhAge / bahukaM vA stokaM vA yathaiva pUrvaM tathaiva idAnIm / /

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
(224) : Chapters on Passions 224. jo kammaMso pavisadi paogasA teNa NiyamasA ahio| pavisadi ThidikkhaeNa du guNeNa gnnnnaadiyNtenn|| jo kammarso pavisadi paogasa tena niyamasa ahiol pavisadi tthidikkhaena du gunena gananadiyantenall yaH karmAzaH pravizati prayogAt tena niyamAt adhikaH / pravizati sthiti-kSayeNa tu guNena gnnnaati-kraaNten|| 225. AvaliyaM ca paviTTha paogasA NiyamasA ca udyaadii| udayAdi padesaggaM guNeNa gaNaNAdiyaMteNa / / avaliyam ca pavittham paogasa siyamasa ca udayadi/ udayadi-padesaggam gunena gananayantenall AvalikaM ca praviSTaM prayogAt niyamAt ca udyaadau| udayAdi-pradezAgraM guNena gnnnaatikraaNten|| 226. jA vaggaNA udIredi aNaMtA tAsu saMkamadi ekkaa| puvvapaviTThA NiyamA ekkisse hoMti ca annNtaa|| ja vaggana udiredi ananta tasu sankamadi ekka/ puvva-pavittha niyama ekkisse honti ca anantal/ yAH vargaNAH udIrayati anaMtAH tAsu saMkramati ekaa| pUrvapraviSTAH niyamAt ekaikazaH bhavaMti anaMtAH / / ,

Page #239
Destruction of CD Karma : (225) As a rule, the group of karmas which enters the fruitional Avali due to destruction of duration (or fruition) is innumerable times more than that group of karmas which enters into the fruitional Avali with selfafforded pre-maturation per Samaya. The group of mass points of karmas of intensity reductionexperiencing destroyer, entering into fruitional Avali 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 Avali 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 'vargana (variform) has been taken to mean 'krsti (IR) here). (Vol. 16, p.82).

Page #240
(226) : 227. 228. 229. Chapters on Passions sAmAnya-gAthA-dvikaM cAviya aNubhAgA udIridA NiyamasA paogeNa / teyappA (tepacchA) aNubhAgA puvvapaviTThA pariNamati / / je cavi ya anubhaga udirida niyamasa paogena/ teyappa (i.e. tepaccha) anubhaga puvva-pavittha parinamanti // ye cApi ca anubhAgAH udIritAH niyamAt prayogeNa / te pazcAt anubhAgAH pUrvapraviSTAH prinnmNti|| pacchima - AvaliyAe samayUNAe du je ya aNubhAgA / ukkassa - heTThimA majjhimAsu NiyamA pariNamaMti / / pacchima-avaliyae samayunae du je ya anubhaga/ ukkassa-hetthima majjhimasu niyama parinamanti// pazcima - AvalikAyAH samayUnAyAH tu ye ca anubhAgAH / utkRSTa -- adhastanAH madhyamAsu niyamAt pariNamati / / 15.4 mUlagAthA - 4 kiTTIdo kiTTi puNa saMkamadi khayeNa kiM payogeNa / kiM se gamhi kiTTIya saMkamo hodi aNNisse / / kittido kittim puna sankamadi khaena kim payogena/ kim sesagamhi kittiya sankamo hodi annisse// kRSTItaH kRSTiM punaH saMkramati kSayeNa kiM prayogeNa / kiM zeSake kRSTau saMkramo bhavati anyasya / /

Page #241
Destruction of CD Karma : (227) Two Generalities As a rule, as many as intensity-based intensity reductions which have entered into fruitional Avali 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 Avali (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
(228) : Chapters on Passions 15.4 caturtha mUlagAthAyAH bhASyagAthAH 230. kiTTIdo kiTiM puNa saMkamade NiyamasA pogenn| kiTTIe sesagaM puNa do AvaliyAsu jaM baddhaM / / kikido kittim puna sankamade niyamasa paogena/ kittie sesagam puna do avaliyasu jam baddham// kRSTItaH kRSTiM punaH saMkramate niyamAt pryogenn| kRSTeH zeSakaM punaH dvisu AvaliyAsu yaM baddhaM / / 231. samayUNA ca paviTThA AvaliyA hodi pddhmkittttiie| puNNA jaM vedayade evaM do saMkame hoti|| samayuna ca pavittha kvaliya hodi padhamakittie/ punna jam vedayade evam do sarkame hontill samayUNAzca praviSTAH AvalikAH bhavati prathamakRSTeH / pUrNA yaM vedayate evaM dvau saMkrame bhvNti||

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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 (Ucchistavali): [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
(230) : Chapters on Passions 15.5 vividha : (a) kSINa moha gAthA 232. khINesu kasAesu ya sesANaM ke va hoti viicaaraa| khavaNA va akhavaNA vA baMdhodayaNijjarA vaapi|| khinesu kasaesu ya sesanam ke va honti vicara/ khavana va akhavana va bandhodayanijjara vapi// kSINeSu kaSAyesu ca zeSANAM kiyaMtazca bhavaMti vIcArAH / kSapaNA vA akSapaNA vA baMdhodaya-nirjarAH vaapi|| 15.5 (ba) saMgrahaNI gAthA 233. saMkAmaNamovaTTaNa-kiTTIkhavaNAe khiinnmohNte| khavaNA ya ANupuvI boddhavvA mohnniiyss| sankamana-movattana kittikhavanae khinamohante/ khavana ya anupuvvi boddhavva mohaniyassal/ saMkrAmaNa-apavartana--kRSTi-kSapaNAH kssiinnmohaaNte| kSapaNA ca AnupUrvItaH bodhavyA mohanIyasya / /

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
adhyAya 24 24. cUlikA gAthAH 234. apa-miccha-missa-sammaM aTTha NasitthivedachakkaM c| puMvedaM ca khavedi hu kohAdIe ca sNjlnne|| ana-miccha-missa-sammam attha navuisitthivedachakkam cal pumvedam ca khavedi hu kohadie ca sarjalanell ana-mithya-mizra-samyak aSTAH napuMsaka-strIveda-SaTkaM c| puMveda ca kSapati tu krodhAdikAH sNjvlne||

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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

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(234) : Chapters on Passions 235 adha thINagiddhikammaM NiddANiddA ya payalapayalA y| adha Niraya-tiriyaNAmA jhINA sNchohnnaadiisu|| adha thinagiddhikammam siddanidda ya payalapayala ya/ adha niraya-tiriyanama jhina sanchohanadisu// atha styAnagRddhikarma nidrAnidrA ca pracalA-pracalA c| * atha naraka-tiryaka-nAmAH kSINAH saMkSohaNAdiSu / /

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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

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(236) : Chapters on Passions prakRti-saMkramaNa 236 savvassa mohaNIyassa ANupubbI ya saMkamo hoi| lobhakasAe NiyamA asaMkamo hoi bodhvyo|| savvassa mohaniyassa anupuvvi ya sankamo hoi/ lobhakase niyama asarikamo hoi boddhavvoll sarvasya mohanIyasya AnupUrvItaH saMkramo bhvti| lobhakaSAye niyamAt asaMkramo bhavati jJAtavyaH / / 237 saMchuhadi purisavede itthIvedaM NaqsayaM ceva / satteva NokasAe NiyamA kodhamhi sNchuhdi|| sanchuhadi purisavede itthivedar navunsayam ceva/ satteva no-kesae niyama kodhamhi sarchuhadi// saMkSuhate puruSavede strIvedaM napuMsakaM caiv| saptAH eva nokaSAyAH niyamAt krodhe sNkssuhti|| 238 kohaM ca chuhai mANe mANaM mAyAe NiyamasA chuhi| mAyaM ca chuhai lohe paDilomo saMkamo nntthi|| koham ca chuhai mane manam mayae niyamasa chuhail mayar ca chuhai lohe padilomo sarkamo natthill krodhaM ca chuhati mAne mAnaM mAyAyAM niyamAt kSuhati / mAyAM ca chuhati lobhe, pratilomo saMkramo naasti||

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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.

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(238) : 239 240 241 Chapters on Passions jo jamhi saMchuhaMto NiyamA baMdhahi hoi saMchuhaNA / baMdhe hINadarage ahie vA saMkamo Natthi / / jo jamhi sanchuhanto niyama bandhamhi hoi sanchuhana/ bardhena hinadarage ahie va sankamo natthi// yo yasmin saMkSute niyamAt baMdhe bhavati saMchuhaNA / baMdhena hInatarake adhike vA saMkramo nAsti / / baMdhe hoi udao ahio udaeNa saMkamo ahio / seDhi ataguNA boddhavvA hoi aNubhAye / / bandhena hoi udao ahio udaena sankamo ahio/ guna-sedhi-anantaguna boddhavva hoi anubhage// baMdhena bhavati udayo adhiko, udayena saMkramo adhiko / guNa- anaMtaguNA, boddhavyA bhavati anubhAge / / baMdhe hoi udao ahio udaeNa saMkamo ahio / guNase asaMkhejjA ca padesaggeNa boddhavvA / / bandhena hoi udao ahio udaena sankamo ahio/ gunasedhi asankhejja ca padessagena boddhavval/ baMdhena bhavati udayo adhiko, udayena saMkramo adhiko / guNazreNi asakhyeyAca pradezAgreNa boddhavyA / /

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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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(240) : Chapters on Passions 242 udayo ca aNaMtaguNo saMpahibaMdheNa hAi annubhaage| se kAle udayAdo saMpahibaMdho annNtgunno|| udayo ca anantaguno sampahibandhena hoi anubhagel se kale udayado sampahibandho anantagunoll udayazca anaMtaguNaH saMpratibaMdhena bhavati anubhaage| tasmin kAle udayataH saMpratibaMdho anNtgunno|| 243 carime bAdararAge NAmAgodANi vedaNIyaM c| vassassaMto baMdhadi divasassaMto ya jaM sesN|| carime badararage namagodani vedaniyam cal vassassarto bardhadi divasasanto ya jam sesam// carime bAdara-rAge nAmA-gotrANi vedanIyaM c| varSasyAnte badhati divasasyAte ca yaM shess|| 244 jaM cAvi saMchuhaMto khavei kiTiM abaMdhago tisse| suhumamhi saMparAe abaMdhago baMdhagiyarANaM / / jam cavi sanchuhanto khavei kittim abandhago tissel suhumamhi samparae abandhago bandhagiyaranamll yaM cApi saMchuhaMto kSapati kRSTiM abaMdhakaH tsy| sUkSme saMparAye abaMdhako baMdhakaH itraannaaN||

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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 Antarmuhurta. 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 Muhurtas). 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.

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(242) : Chapters on Passions 245 jAva Na chadumatthAdo tiNhaM ghAdINa vedago hoi| adha'NaMtareNa khaiyA savvaNhU savvadarisI y|| java na chadumatthado tinham ghadina vedago hoi/ adha' nantarena khaiya savvanhu savva-darisi yall yAvat na chadmasthAtaH triNAM ghAtinAM vedako bhvti| atha anaMtareNa kSapitA sarvajJaH sarvadarzI c||

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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.

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3p 25 25. Last Large Chapter : PASCIMA SKANDHA Summary This Chapter may not be a part of the main text of Kasaya-pahuda (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 'Maha-karma-prakrti-prabhsta' but they are also related with Peija-dosa-pahuda 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 Antarmhurta to equalise the karmic durations.

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Paschima Skandha : (245) CHAPTER 25 First of all, he undertakes the rod-like emanation (Danda-samudghata) 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 (Kapata-samudghata) and layer-like emanation (Pratara-samudghata) 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-purana-samudghata) 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 Antarmuhurta (krstis

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(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').

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CHAPTER 26 NOTES 01. The term 'Pahuda' is a Jinistic technical term, which has a Samskrta form as 'Prabhrta', 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 'Adhikara', which means a chapter. It is stated that the scriptural texts have many sections (called Vastus) each of which contains twenty chapters (Prabhrtas) each of which contains 24 sub-chapters (Prabhita-prabhita) 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 (Purvas or Pre-Mahaviran), (ii) Primary Canons (Angas), (iii) Secondary Canons (Angabahyas) 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 Svetambaras. Their details are given in the commentary and tabulated as below in Tables 1-3. The tables below do not indicate Digambara texts like Satkhandagama 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:

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(248) Chapters on Passions 1. 2. 4. Name 6. 3. Viryapravada Astinastipravada 7. Table 1: Details of Pre-canons Utpada Purva Agrayani Purva 5. Jnana-pravada Satya-pravada Atma-pravada 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.

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Notes : (249) 8. Karma-pravada 1.8x10? 20 Description of 5-fold Karmas in terms of classificatory, nonpassioned, austerities, movement and injurious Karmas. 9. Pratyakhyanapravada 8.4x109 30 Limited and unlimited renunciations with respect to 4-fold nature. 10 Vidyanu-pravada 1.1x10? 15 11 Kalyana-pravada 2.6x108 10 12 Pranavaya 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 Ayurveda 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 Kriyavisala 9x10? 10 14 Lokabindusara 12.5x10? 10 8-fold mathematics, salvation, methods and accomplishments. Total 9.506x10? 195

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(250) Chapters on Passions 1. 2. 3. 5. 6. 4. 8. Each of the Vastus (sections) have twenty chapters (prabhrtas) each, thus, there is a total of 3900 chapters. Table 2: Details of Primary Texts (Angas) 9. Name Acaranga Sutrakrtanga Sthananga 4. Samavayanga 1.64x10 Vyakhyaprajnapti Jnata 7. Upasakadasa dharmakatha Antakrtadasa Anuttaropapatika 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 vimanas.

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Notes : (251) 10 Prasnavyakarana 93.16x109 1250 Prognostics, four types of stories, | 11 Vipaka-sutra 1.84x10? 1250 Stories relating to fruition of meritorious and demeritorious Karmas 12 Drstivada Five kinds a) 36.05x10 15.03x10 Parikarma Candiaprajnapti Suryaprajnapti Jambudiva prajnapti Dvipasagara prajnapti Vyakhyaprajnapti Sutra 3.25x10 52.36x109 84.36x 10 88x109 5x103 Prathamanuyoga Culika Jalagata Thalagata Mayagata Rupagata Akasagata Purvagata iv 2.09x10? 2.09x107 2.09x107 2.09x10? 2.09x107 95.5x10 1.1x10 e) (See Table 1) Total Padas

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

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02. (2) Notes : (253) Kasaya-prabhrta from fifth pre-canon named Jnanapravada (Discourses on Knowledge). Later, the commentator states that this text has two names. (1) (2) Kasaya-Prabhrta and Pejja Prabhrta or Pejja-dosa-Prabhrta (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 Jiva. The scriptures point out that Indrabhuti Gautama, Chief disciple of Mahavira (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 Avasyaka 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 Sutras in a formal way.

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(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 (Sutragathas) Non-doctrinal verses (Asutragathas) (3) Appended verses (Culika gathas) (4) Explanatory verses (Bhasya-gathas) 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

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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 (Catusthana) Synonyms (Vyanjana) Subsidence of faith deluding Karma (Darsanamoha-upsamana) Destruction of faith deluding Karma Acquirement of partial and total Acquireme restraint Subsidence of conduct deluding Karma (Caritramoha- upasamana) Destruction of CD Karma (Caritramoha-ksapana) 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

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(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

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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.

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(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

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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, Virasena 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 Yativrsabha 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

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(260) : Chapters on Passions cognitive and physical activities. Neither the author, nor the commentator has mentioned the quantitative meaning of the terms 'numerable' (Sankhyata), a little more (Visesadhika) and Avali (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 'Visesa' should mean 'numerable Avalis' here (Vol. 1, p.305). Further, the commentator states that there is virtually no temporal difference between the stages of perceptual judgment, and memorisation (Dharana). 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 Avalis' as in verse 15, it will be somewhat contradictory to scriptures.

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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 Ksudra 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.

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(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 Jayadhavala 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 Dhavala 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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(264) Chapters on Passions : 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 (Prakrti-sthana-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 Jiva (15) Thoughts on permutation-combination with respect to many Jivas. (16) Proportional distribution with respect to many Jivas. (17) Metrology with respect to many Jivas (18) Spatial description with respect to many Jivas. (19) Contact with respect to many Jivas. (20) Time with respect to many Jivas. (21) Interval with respect to many Jivas. (22) Proximity with respect to many Jivas. (23) Modes with respect to many Jivas. (24) Relative numeration with respect to many Jivas. The Curni 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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(266): Chapters on Passions 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 Curni has not described the easier eleven disquisition doors, but Virasena 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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(268) : 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 Jayadhavala 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 (gunasthanas) 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 (Sanjni) 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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(270) : Chapters on Passions 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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(272) : Chapters on Passions (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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(274) : Chapters on Passions 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 Jivas (13-14) Time and interval with respect to one Jiva. (15) Permutation and combination with respect to many Jivas. (16) Proportional distribution with respect to many Jivas (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 Jiva 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 'Va' means addition of what has not

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(276) Chapters on Passions 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 Jivas. The time here may mean Sagaropama, Palyopama, innumerableth part of Palyopama, an Avali 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 Jiva. 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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(278): Chapters on Passions 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, Virasena 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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(280) : Chapters on Passions 81. The term 'baddha' (bonded) means already bonded while the term 'badhyamana' 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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(282) : Chapters on Passions 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 Jivas 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 Jivas 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 Avali despite the fact that the wrong-faithed one has all the three species in existence.

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(284) : Chapters on Passions (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. Jayadhavala 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 Antarmuhurta 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 Jiva 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 'caritta' (Caritra, right conduct) in the verse represents total

Page #300
(286) : Chapters on Passions 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, Virasena 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 Virasena 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 'Sankamana-pattavagassa' in place of 'Darsana-mohauvasamgassa'. 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 Muhurta or Antarmuhurta : 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

Page #302
(288): Chapters on Passions Avali (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

Page #303
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

Page #304
(290) : Chapters on Passions 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, Virasena 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 Sarvavarana' 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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(292) : Chapters on Passions 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' (visesa) 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 Avali (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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(294) : Chapters on Passions 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 Avali is found in seven composite intensity reductions. The fourth induction Avali 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 Muhurtas. (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 = Antarmuhurta : Bhinna Muhurta=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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(296) : Chapters on Passions 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 (Vicara) 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 Antarmuhurta.. 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" (Sadrsa) 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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(298) Chapters on Passions 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

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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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(300) : Chapters on Passions 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.

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Appendix 1 READING REFERENCES 01. Shastri, P.C. et al. (Hindi Translators); Kasaya-pahuda, Vol. 1-16, Dig. Jain Sangh, Mathura, 1984-88. Gunadhara, Acarya; Kasayapahuda Suttam (ed. by G.C. Jain and Sunita Jain), S.S. University, Varanasi, 1989. Shastri, N.C.; Mahavira Aura Unaki Acarya Parampara, Vol.2, Dig. Jain Vidvat Parishad, Sagar, 1992, p.28-43. Varni, Jinendra : Jainendra-siddhant-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. Acarya, Puspadanta Bhutabali; Satkhandagama, Vol. 1 (Hindi Tr. P.C. Shastri et al.), Introduction, Jivaraj Granthamala, Sholapur, 1973. Vasantaraj, M.D. : Guru Parampara se Prapta Digambara Jaina Agama : Eka Itihasa. Varni Shodha Sansthana, Varanasi-5, 2001, p.52-23. Muni, Nagaraj : Agama aura Tripitaka, 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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(302) : Chapters on Passions 13. Jain, L.C. : English translation of Labdhisara-ksapana-sara (to be published soon). Muni Ratna Chandraji : Ardhamagadhi Dictionary, Motilal Banarasidass, Delhi, 1988. Jain, A.P. in Samanvaya Vani, June, 2004, p.3. Pt. Hiralal Shastri (Ed. Tr.); Kasaya-pahuda Sutta, Vira Shasana Sangh, Calcutta, 1955. Svami, Samantabhadra; Ratnakaranda-sravakacara, S.L. Trust, Vidisha, 1951, p.6. Jain, N.L.; Scientific Contents in Prakrta Canons, Parshwanath Vidyapeeth, Varanasi, 1996, p.49. Shastri, Balchandra; Laksanavali-1, Vir Seva Mandir, New Delhi-2, 1972. Muni, Mahendra; Vishva Prahelika, Javeri Prakashan Mumbai, 1969. Jain, N.L. (tr.); Sat-prarupana 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.

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Anna-kitti Ananupuvvam Anagara Ananta Ananta-bhaga Ananta-guna-hina Ananta-gununae Anantara Anubhaga Anubhagagga Anupuvvam Anu-Samaya Abandhaga A-bhajja A-bhaviya A-bhikkha Abhiyogga Addha Adha / addhava (Verse number where term is first found; Samskrta equivalents in centre) Anya-krsti 218 39, 44 83, 190 226 175 150 146 196 221 77 Appendix 2 GLOSSARY 61 102 188 63, 104 96 Ananupurvi Anakara 87,44 Anupurvi 14, 18 163 Ananta Ananta-bhaga Ananta-guna-hina Ananta-guna-una Anantara Anubhaga Anubhagagra 100 Abhavya Abhiksna Anu-Samaya A-bandhaka A-bhajaniya Abhiyogya Addha 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

Page #318
(304) : Chapters on Passions Adhiga 158 Adhika more Agga 62 Agra mass, heap, group Non-destroyers Akhavaga 232 Aksapakah Aladdhi 21 A-labdhi Non-destructioncum -subsidence, non-superacquirement Group, mass, heap Antarmuhurta (a time unit under 48 min.) Ansa 168 Ansa Antomuhutta 103 Antarmuhurta 71 Asthi Bone Atti A-pacchima A-padiggaha-vihi 203 A-pascima A-pratigraha vidhi 26 A-sana 101 Sasadana last Method of nonreception Second spiritual stage of lingering right faith Not-endowed with mind, noninstinctive Asanni 85 Asanjni Asabbhava 107 Asad-bhava False, wrong, nonexistence Non-transition A-sankama 136 A-sankrama A-sarkamaga 130 A-sankramaka Non-transitioner, Non-destroyer Innumerable, In/As A-sankhejja A-sankhyata A-side Asiti Attha Artha Eighty Substance, meaning, chapter Self-exaltation Attukkariso Atmotkarsa Avagayaveda Apagataveda Devoid of libido

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Avalehani A-sana A-valiyam Avatthana Avayo Avedaga Aviradi Badara-raga Baddha Bahugadaram Bajjhamana Bandha Bandhaga Bandha-samaka Bandha-sarisa Bhaga Bhajja Bhasa-gaha Bhavakkhaya 72 217 158 140 Bandhodaya-nijjara 232 99 15 154 15 134 90 209 81 60 204 85 172 189 10 122 64 Bhavaggahana Bhava-sesa-Samaya- 200 prabaddha Avalekhani Avasana A-valikam Avasthana Avaya Avedaka Avirati Badara-raga Baddha Bahukataram Badhyamana Bandha Bandhaka Bandha-samaka Bandha sadrsa Bandhodaya-nirjara Bhaga Bhajyah Bhasyagatha Bhavaksaya Bhavagrahana Bhava-sesaSamaya-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

Page #320
(306) : Chapters on Passions Bhava-vidhi 41 Bhava-vidhi Volitions 40 Liberatable Bhaviya Bhayanijjo Bhavya Bhajaniyah 135 Bhinna-muhutta 210 Bhinna-muhurta 115 Caritra Caritta Cautthana 13 Catusthana Chadumattha-nana 189 Chadumasthajnana Ksubhai Changeable, optional Antarmuhurta 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 Desavarana Desavarana 211 58 Davva Dravya 14 Desaviradi Ditthigae Egadeguttariya Desa-virati Drstigata Ekadikottarita 30 184 Faith-based stages Higher than one birth state Ekarthika 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-kaya 183 Ekendriya kaya Gadi 66 Gati

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Appendix 2 : (307) Gaha 2 Gatha Gatha Prakrta verse of 32 letters Guna-hina 212 Guna-hina Guna-sedhi 143 Guna-sreni Harasedi 155 Hrasati Harassa 180 Hrasva 15 Hrasati 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 Hetttha / Hettthiya Hina iha Java-majjha Adhastana 142 Hina 15 iha 172 Yava-madhya Jhanjha 86 Jhanjha 128 Somnambulism Jhinagiddhi Jhinatthidi Styana-glddhi Ksina-sthiti 126 Destruction of duration Jivo 197 Jiva Joga 91 Yoga Kati-krtva (Worldly) living, sentient Activity, Yoga How many times, relative proportion Order Kadi-khutto 52 Kama 80 Krama Kammabhumi 110 Karma-bhumi Land of action Kammansa 100 Karmansa Karma, deeds, karmic sub-species, karmic mass, Karma points

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(308) Chapters on Passions Kammansiya-tthana 50 Karana Kasaya Kasayovajutta Kettiya Kevaciram Kevadiya Khavana Khavaga Khaya/Khae Khetta Khina 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-sthana Karana Kasaya Kasayopayukta Kati Kiyat-ciram Kiyat Ksapana Ksapaka Ksaya Ksetra Ksina Ksina-moha prasthapaka Ksudra-bhava grahana Kincit-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) Kitti-khavana 233 Krsti-ksapana Kohe-kattthiya 86 Krodha-ekarthika Laddhi 115 Labdhi Lambha 105 Labha Lesya Lessa 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 Margana Mithyatva 105 21 Mohaniya Mohanijja Mottuna Thana Muktva Leaving See avatthana, Sthana position 24 Nikheva Okaddadi Niksepa Apakarsati 154 Positing, placement Attenuation, hastening Five, pentad Panaga 53 Pancaka Pacchima 181 Pascima Last 146 Pradesagrena Group of points Reception 10 Pratigraha Padesaggena Padiggaha Padiloma Padivadida 139 p Pratiloma Reverse 122 Fall, Fallen Padivada 120 Pratipatita Pratipata Prakasa Fall Pagasa 87 Good progress

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(310) Chapters on Passions : Pajjatta Paogasa Patthavaya Parinama Parinamana Paribhava Parimana Pasa Pavesadi Pavittha Payada Payadi Payadi-tthanasankama Payala / Pacala Pejja Piyaya Poggala Puvva Pudhatta Sannivada 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 Paryapta Prayogena Prasthapaka Parinama Parinamana Paribhava Parimana Sparsa Pravesati Pravista Prakrta Prakrti Prakrti-sthanaSankrama Pracala Preya Preyo-devesavibhakti Priya Pudgala Purva Prthaktva Sannipata 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

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Appendix 2 : (311) Sagara 109 Sakara Determinate Sama 176 Sama Time Samao 69 Samaya Samasa Samasa Samaya-pabaddha 195 Samayaprabaddha 231 Samayauna Samayuna Sampahi Samparaya 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 Samparaya Sandhi Sandhi 78 214 Sanchuhana/ Sanchohana Sanchuhana/ Sanchohana Sangrahani Total transition, Destruction Sangahani Compilatory verse Sankama Sankrama Transition 125 Sankamanapatthavaga Sankama-padiggaha Beginner in transition/ Destruction 25 Sankramana prasthapaka Sankramana partigraha Sankhyeyatama bhaga Sankramana Transition and reception Numerableth part Sankhejjadibhaga 202 Sankramana 10 15 Non-fruitional intensity reduction after transition Santara 57 Santara Interval Sariraga 132 Sariraka Related with physique-making Karma of body

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(312) : Chapters on Passions 211 Sarva-varana Total obscuration Savvavarana Savvopasama Sunna-tthana 103 49 Sarvopasama Sunya-sthana Suhumaraga Suksma-raga 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-gaha Sutra-gatha Tanha 202 227 Tara Tarisa Teyappa / Tepaccha Tthidi Tthidi-visesa nubhaga Thanam Trsna Tara Tadrsa Tat-pascat Sthiti Stthivisesanubhaga Sthana Duration 195 144 Udae Udayadi padesagga Udaya Udayadi pradesagra 225 Udinna Udina 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 Nirasana 99 Nis-sasadana Niruvakkama 159 Nirupakrama

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Nitthavaga Niyadi Ukkaddi Uttarapada Uttara-sedhi Uvajoga Uvajoga-vaggana Uvajutta Uvakkama-vihi Uvarilla Uvasamana / Uvasama Uvasamaga Vaggana Vagganagga Vassa Vatthu Veda Veyana Vibhajja Vicara 98 88 158 173 177 63 65 66 24 79 14 93 66 171 170 1 135 99 85 213 Nistthapaka Nikrti Utkarsana Uttarapada Uttar sreni Upayoga Upayoga-vargana Upayukta Upakrama-vidhi Uparitana Upasamana / Upasama Upasamaka Vargana Varganagra Varsa Vastu Veda Vedana / Vedaniya Vibhajya Vicara 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

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(314) : Chapters on Passions Vihatti 03 Vibhakti Visesahiya 170 Vijja 90 Visesadhika Vidya Virata Virata Chapter, Division, Grammatical case Specifically more Learning Abstinent, A spiritual stage Particular, A category, specific Special Visesa Visesa Visisyate Visissade Vivagodayakkhaya 59 Vipakodaya-ksaya Maturation of duration and nonfruitional destruction Synonym 104 Distant Viyanjana Viyatta Vocchijjadi Yama Vyanjana Viprakssta Vyuechidyati Niyama 119 Destroys As a rule 167 Other Important Terms used in Jayadhavala and Translation Induction period Abadha kala / Acalavali / Bandhavali Acarana Agala Asvakarna-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-nidha Antarkarana Apasarana Ardha-pudgala paravarta

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Appendix 2 : (315) Ati-sthapana Avarjita karana Over-stepping An earlier process before moving towards omnisciental emanation Bahu / Nana Many Bahu-bhaga Bhagabhaga Bhanga Bhanga-vicaya Bhujagara bandha Dandaka Desamarsaka Ekaikottara-praksti Sruti Kandaka Ksudra bhava Mahadandaka Mangala Murta dravya Niseka 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 / Antarmuhurta, Splits Trifling birth with a life-span of 256Av Large description / chapter Auspicity Tangible entity Impregnation, Drippings, Samayas in medium duration Derivation Nirukti Padi-agala Paramparopanidha Phali Prati-avali Non-prematuration Successively Karmas received / Samaya Avali after fruitional Avali Cause (of passionation) Current, scriptural, unbroken traditional Complete statement / exposition Pratyaya Pravahyamana Sakaladesa

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(316) : Samadesa Samavaya Chapters on Passions Sambandha gatha Samudghata Samutkirtana Sanyuktaksara Saptabhangi Sat-karma Satta / Satva Spardhaka (Phaddaya) Sthiti-antika Stibuka-sankrama Svabhava Svamitva Sva-samaya Svasthana Tala-pralamba-sutra Uccaranacarya Udvelana Ustra-kuta-sadrsa Upacaya Utkiranakala Vacanacarya Varsa-prthaktva 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 Tada-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

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Appendix 2 : (317) Vibhasa Vidhi Visesa Special explanation Positive, affirmative, Method (i) 1/As . Av (ii) Numerable Avali (iii) Numerableth part Specifically more Deficient Perception Deficient exposition Reverential wrong faith Visesadhika Vikala pratyaksa Vikaladesa Vainayika mithyatva Vi-saryojana Vyavahara-naya Vyavahara Yat-sthiti Separation Pragmatic standpoint Practical, pragmatic Whatever duration Paramesthi Paragon Sanksubdha Pre-maturated (in v. 195)

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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.

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aTTa duga tiga cadukke aTThArasa coddasayaM aTThAvIsa cauvIsa aNa miccha missa samma aNupuvvamaNaNupuvaM atha thINagiddhikamma adha sudamadi AvaraNe adha sudamadiuvajoge avagayavedaNavuMsaya asaNNI khalu baMdhai Avaliya aNAyAre AvaliyaM ca pavidvaM AhAraya-bhaviesa aMtomuhuttamaddhaM aMtomuhuttamaddhaM ukkaDDadi je aMse ukkasya aNubhAge Appendix 4 KP Verse Index (kasAyapAhuDasuttassa gAhANukkamo ) uguvIsaTTArasa udao ca anaMtaguNo udayAdi yA dvidIyo udayAdisu dvidIsu ya uvajogavaggaNAo uvajogavaggaNAhi uvasAmago ca savvo 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 uvasAmaNA kadi vidhA uvasAmaNAkhayeNa du uvasAmaNAkhayeNa du eiMdiyabhavaggahaNehiM ekasamayapabaddhANaM ekkamhi dvidivisese ekkamhi ya aNubhAge ekkammi TThidivisese ekkami bhavaggahaNe ekkekkamhi ya dvANe ekkkAe saMkamo ekkaM ca dvidivisesaM ekkaM ca dvidivisesaM egasamayappabaddhA etto avasesA edANi puvvabaddhANi edeNa aMtareNa du siMdvANAnaM edesiMdvANANaM ede samayapabaddhA evaM davve khette eso kamo ya kodhe somo yamANe okaDudi je aMse 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

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(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 orAliye sarIre ovaTTaNamuvvaTTaNa ovaTTaNA jahaNNA ovaTTedi hidiM puNa kadi AvaliyaM pavesei kadi kamhi hoMti ThANA kadi payaDIyo baMdhadi kadi bhAguvasAmijjadi kadisu gadIsu bhavesu kadisu ca aNubhAgesu kammaMsiya hANesu kammANi jassa tiNNi du / kANi vA puvabaddhANi kAmo rAgaNidANo kiTTIkadammi kamme kiTTIkadammi kamme kiTTIkadammi kamme kiTTIkadammi kamme kiTTIkadammi kamme kiTTIkayavIcAre kiTTI ca TThidIvisesesu kiTTI ca padesagge kiTTIdo kiTTi puNa kiTTIdo kiTiM puNa kiTTI karedi NiyamA kimirAyarattasamago ke aMse jhIyade puvvaM kevaciraM uvajogo kevaciramuvasAmijjadi kevadiyA kiTTIo kevaDiyA uvajuttA kevaladasaNaNANe ko kadamAe TThidIe kodhAdivaggaNAdo kohAdI uvajoge koho cauvviho vutto koho ya kovaroso kohaM ca chuhai mANe kaM karaNaM vocchijjadi kaM ThANamavedaMto kiM aMtaraM kareMto kiM dvidiyANi kammANi kiM lessAe baddhANi kiM vedaMto kiDiM khavaNAe paTThavago khINesu kasAesu gAhAsade asIde guNado aNaMtaguNahINaM guNaseDhi aNaMtaguNA guNaseDhi aNaMtaguNe guNaseDhi asaMkhejjA guNaseDhi asaMkhejjA cakkhU sudaM pudhattaM cattAri tiga cadukke cattAri ya khavaNAe cattAri ya paTThavae 204 191 205 214 206 113 207 232 213 150 167 165 169 146 230 144 229 149 164 20 73 8 93 63

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Appendix 4 : (321) 43 243/209 47 210 134 209 32 134 19 49 197 10 195 212 196 44 208 cattAri vedayammi du cadura dugaM tevIsA carime bAdararAge carimo ya suhumarAgo carimo bAdararAgo coddasaga dasaga sattaya coddasaga NavagamAdI chavvIsa NokasAyA chavvIsa sattAvIsA chaNhaM AvaliyANaM jasaNAmamuccagodaM jA cAvi bajjhamANI jAva Na chadumatthAdo jA vaggaNA udIredi jA hINA aNubhAgeNa je cAvi ya. aNubhAgA je je jamhi kasAe jo kammaMso pavisadi jo jamhi saMchuhaMto jo jaM saMkAmedi jaM kihi vedayade jaM cAvi saMchuhaMto jaM cAvi saMchuhato jhINa TThidikammase hidi aNubhAge aMse TThidi uttaraseDhIe 245 226 NagapuDhavivAlugodaya Nava aTTha satta chakkaM NANamhi ye tevIsA NiddA ya NIcagodaM Nirayagai amara NiyamA ladAsamAdo NiyamA ladAsamAdo NivvAghAdeNedA tadiyA sattasu kiTTIsu tiNNi ca cauro taha terasaya Navaya sattaya tevIsa sukkalesse dasasu ca vassassaMto. diTTe suNNAsuNNe duviho khalu paDivAdo dosu gadIsu abhajjANi daMsaNamoha-uvasAmagassa daMsaNamohakkhavaNA daMsaNamohassuvasAmaNAe dasaNamohassuvasAmago ja jaM khavedi kiDiM jaM vedeMto kiDiM pacchima AvaliyAe pajjattApajjatteNa pajjattApajjatte paDivAdo ca kadividho 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

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(322) : Chapters on Passions 99 101 26 111 108 1 115 192 36 160 11 131 35 31 83 163 181 178 135 paDhamA ca aNaMtaguNA 175 paDhamaM bidiyaM tadiyaM 215 payaDi payaDiTThANesu payaDIe mohaNijjA puvvammi paMcamammi du pejja-dosavihattI 3, 13 pejjaM vA doso vA paca caukke bArasa paMca ya tiNNi ya do paMcasu ca UNavIsA bahugadaraM bahugadaraM bArasa Nava cha tiNNi ya bidiyaTThidi AdipadA bidiyAdo puNa paDhamA bidiyAdo puNa paDhamA 170 baMdheNa hoi udao 241/144 baMdheNa hAi udao 143/240 baMdheNa hAI udao 143 baMdho va saMkamo vA 142 baMdho va saMkamo yA 147 baMdho va saMkamo vA baMdho va saMkamo vA 219 baMdhodaehiM NiyamA mANaddhA kohaddhA mANamadadappathaMbho mANe ladAsamANe 75 mAyA ya sAdijogI 171 micchattavedaNIyaM micchattapaccao khalu micchattavedaNIe micchAiTTI NiyamA laddhI ya saMjamAsaMjamassa laddhI ya saMjamAsaMjamassa lessA sAda asAde vaDDIdu hoi hANI vassasadasahassAI vAvIsa paNNarasage viradIe aviradIe vedagakAlo kiTTIya vede ca vedaNIe vaMsIjaNhugasarisI saNNIsu asaNNIsu satta ya chakkaM paNagaM sattArasegavIsAsu samayUNA ca paviTThA sammattadesavirayI sammattapaDhamalabho sammattapaDhamalaMbhassa sammAiTThIjIvo sammAmicchAiTThI sammAmicchAiTThI bhayasogamaradiradigaM savvaNiraya bhavaNesu savvassa mohaNIyassa 72 82 54 30 231 14 104 223 105 107 148 102 17 109 87 132 96 88 136/236

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savvAo kiTTIo savvAvavaraNIyaM puNa savvAvaraNIyANaM savve viya aNubhA savvehi dvidivisesehi sAgAre paTTavago sAdi ya jahaNNasaMkama sAMsadapatthaNalAlasa solasaga bArasaTThaga saMkAmaNapaTTavagassa saMkama uvakkamavihI kAmaNa oTTaNa saMkAmaNa - ovaTTaNa 168 79 133 159 100 98 57 90 28 125 24 18 10 Appendix 4 saMkAmaNamovaTTaNa saMkAmaNapaTTavago saMkAmedi udIredi saMkAmaNapaTThavagassa saMkAmayapaTThavagassa kAme dukkaDDa di saMkAmagapaTTavago saMkAmagoca kodhaM saMkaMtahi yaNiyamA saMkhejjA ca maNussesu saMchuhadi purisavede saMchuhadi purisavede saMdhIdo saMdhI puNa : (323) 233 141 220 127 124 153 130 137 129 114 138/237 138 78

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Absolute conation Absolute meditation Abstraction Verses Acalavali Acquirement Addhaparimana Adhika Adhikaras Affliction A-knowledges Alien All-destroying Analytical Commentary Anger Ansa Apalapa Apavartana 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

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Ardhamagadhi Arthas Asankhyeya Ascending A-scientific Attachment Attained Attenuation Attributive Augmentation Aureated beings Aureoles Auspicious Austerities Authenticity Avalis / Avali Aversion Badhyamana 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

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(326) : Chapters on Passions Bhasya 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 Caritra Catusthana 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

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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 Curni Cow-tail 294 Creeper-like 105, 109, 111, 115, 279

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(328) : Chapters on Passions Dsstivada 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

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Appendix 5 : (329) 6, 19, 49, 254, 256, 257, 258, 261, 266 315 Doctrinal verses Desamarsaka 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

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(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

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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,

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(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 Jhanjha Jiva Jnana-pravada 41, 248

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Junction Kasaya-prabhrta Karana Karmas Karma theory Karmic duration Karmic leaning Karmic pollution Karmology Kasaya-pahuda Krsti Ksaya 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

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(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 Mahaprajna 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

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Appendix 5 : (335) Multiplier Nagahasti 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

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(336) : Chapters on Passions Own tenet/s 4, 252, 263, 316 261, 265, 269, 316 Ownership P. Dundas Pahuda/Pahuda 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

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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 Praksta Pratigraha Pravahyamana 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

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(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

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Righteousness Samyaktva Sanchuhana Sandhi Sankhyeya Sankramana Sankramana Sarvavarana Satkhandagama 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 Svetambaras 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 Udvartana Udvelana Upasama Upcast Uprooted Utkarsana 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 Vacaka 26 Variforms Vastus Vedaka Vicara Viewpoints Visesa Visesadhika Visesona 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 Vyanjana 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 Sarvartha-siddhi, Tattvartha -rajavartika, etc. Besides, he is actively associated with Theosophical Society and Jaina Kendra, Rewa (M.P.) www.jainelibir

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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