Gommatasara Karma Kanda

Author(s): Nemichandra Siddhant Chakravarti, J L Jaini
Publisher: ZZZ Unknown
Catalog link: https://jainqq.org/explore/001611/1

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GOMMATSARA 219 KARMA-KANDA 1. L. JAINI.

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THE SACRED BOOKS OF THE JAINAS Vol. VI GOMMATSARA KARMA-KANDA (PART I) BY SHRI NEMICHANDRA SIDDHANTA CHAKRAVARTI EDITED WITH INTRODUCTION, TRANSLATION AND COMMENTARY BY RAI BAHADUR J. L. JAINI, M. A., Bar-at-Law, Author of Outlines of Jainism, Jaina Law, Jaina Gem Dictionary, etc., etc., and Editor, Jaina Gazette. ASSISTED BY JAIN-DHARMA BHUSHANA BRAHMACHARI SITAL PRASADA JI, EDITOR "JAINA MITRA" AUTHOR OF GRIHASTAA DHARMA, ANUBHAVANANDA, ATMA DHARMA, ETC., ETC. bara ar : vibhAti saiddhAntikasArvabhaumaH caamunnddraajaanycitpaadpaaH|" PUBLISHED BY PANDIT AJIT PRASADA, M. A., LL. B. THE CENTRAL JAINA PUBLISHING HOUSE AJITASHRAM, LUCKNOW (INDIA). 1927.

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mokSamArgasya netAraM bhettAraM karmabhUbhRtAm / jJAtAraM vizvatattvAnAM vaMde tadguNalabdhaye // I bow to him who is the guide on the path to liberation, the destroyer of mountains of Karma, and the Knower of the principles of the universe; so that I may attain these qualities of his.

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GOMMATASARA. KARMA KANDA (PART I.) CONTENTS. Pages. Preface Introduction The six Substances Dravya .. Attribute (Guna) Modifications (Paryaya) The Embodied Soul The 7 Tattvas Matter Karmic Matter Inflow of Karmic Matter 39 kinds of Inflow Differences in Inflow ... Inflow of the Eight Karmas I&II. Knowledge and Conation-obscuring III. Feeling ... IV. Deluding ..., V. Age ... VI. Body-making VII. Family-determining VIII. Obstructive Bondage ... Causes of Bondage ... 1. Wrong Belief 2. Vowlessness 3. Carelessness 12 12 13 ::::::::

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Kinds of Bondage 148 Sub-classes of Karmas Text. Benedictory Introductory 4. Passions 5. Vibrations IV. 28 Deluding V. 4 Age VI. 93 Body-making VII. 2 Family-determining VIII. 5 Obstructive The Quantity of Bondage Duration of Bondage Fruition of Karma Stopping of Inflow Shedding of Karmic Matter Liberation 11 Pratimas Vows The 14 Stages and 148 Karmas PART I. Index Corrigenda IV I. 5 Knowledge-obscuring II. 9 Conation-obscuring III. 2 Feeling 630 ... ... Chapter I. Nature of Karmic Matter II. Bondage, Operation and Existence of Karmas III. Various stages of existence 100 ... Lu : Gathas 1 87 358 ... FERR222****222.224 17 17 18 18 18 19 19 20 20 25 25 26 29 30 32 32 Page. 1 1 1 40 227 1 4

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PREFACE. This translation was made in 1917 at Indore after I had finished my translation of Jiva Kanda (Volume Fifth of the Sacred Books of the Jainas). Only this, Part I, was translated. My official duties, health and many similar circumstances obstructed both a further translation and an earlier publication. In this, as in the publication of my other long-lain manuscripts, I am beholden beyond repayment to my beloved and revered brethren Jaina Dharma Bhushana Brahmachari Sital Prasadaji and Pandit Ajit Prasada, M.A., LL.B., both of whom have been doing this labour of love and piety at Lucknow from August 1926. Karma Kanda, in brief, is a scientific analysis of Evil, of Sin. Evil is material, as God or the Pure Soul is certainly immaterial. The Jiva Kanda deals primarily with the Soul ; the Karma Kanda with the material and self-forged Karmic fetters of this soul. It describes the matter and manner of this bondage, so that true and accurate knowledge may help the imprisoned, embodied soul to live a life leading to freedom and Bliss. Indeed the only use of true books-the "Bibles" of the world-is to teach people how to live. Otherwise they are a "dull and endless strife", and the over production of books on all subjects and in all countries may well be called a prostitution of the Press, and distraction and dissipation of the human intellect. The Press is like the Frankenstein of old, which created by man, has mastered him to the strangling point. The fiction Magazine with its teachings of crime and lasciviousness, the daily newspaper with its reports of divorces, dacoities, and all the dirty details of human defects and aberrations, are the greatest instruments of the Devil.

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Our costly and artificial systems of Education and Government also seem to be open to the same objection mostly. Well have the Conquerors of pain and ignorance (the Jinas) prohibited frivolous talk, jests, pranks, stories of sex, crime, political gossip, etc., etc., as Pramada (carelessness) leading to entanglement in Samsara (mundane life), and obscuring the real qualities of the soul. As it is impossible to improve upon that wonderful gem of Jaina Sacred Literature, the Jaina Bible, I have purposely quoted at length, in the Introduction, from Saint Umasvami's Tattvartha Sutra, as it gives the eternal, patent remedies and procedure for lessening and removing human ills. It is a very long process to show the application of these remedies to our many and complex needs of every-day life; and it is obviously impossible to indicate their application to individual needs. But the remedies are these, and every man and woman, knowing his or her own faults and frailties, needs and desires, can easily find guidance after studying these general rules of right human conduct. The test of the pudding is in the eating thereof; and the test of the value of these teachings is when a man follows them and finds that they cure his weakness and sorrow and give him peace, power, calmness, a noble delight in his own work and life, and joyous co-operation and brotherly service in his relations with his neighbours and living beings generally. In one word, these teachings instil into one an insight of his being a chip of the eternal Omniscience and Omnipotence which we call GOD, and at the same time excite him into an easy, almost instinctive, realisation of his being a happy member of the Universal Fraternity of all Living Beings. Whatever is correct in this volume, is due to the grace of the Tithamkaras and the kindness of my devoted friends at Lucknow ; but whatever is a mistake in matter and manner is entirely due to my unworthiness and laziness, i. e., to my Pramada. INDORE, NEW YEAR'S DAY, 1927. J. L. JAINI.

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INTRODUCTION. Gommata-Sara, Karma-Kanda is really a complement of Shri Nemi Chandra Siddhanta Chakravarti's Jiva Kanda of Gommata Sara. For general remarks on the whole book, reference may be made to the Introduction to my translation of Jiva Kanda Volume Fifth of the Sacred Books of the Jainas. Here only Karma Kanda will be dealt with. The Six Substances. Space and time are co-extensive and infinite. Space consists of the Universe (Loka), and the Non-Universe (Aloka). The Universe consists of two substances: Living (Jiva) and non-Living (Ajiva). The Living alone has consciousness, power to attend and to know. The non-Living has neither Consciousness, nor Attention, nor Knowledge. This is of 5 kinds: (1) Matter (Pudgala) i. e., table, chair, brick, stone, etc. (2) Principle of Motion (Dharma) which is an essential auxiliary of the motion of souls and matter. (3) Principle of Rest (Adharma), which is a similar auxiliary of the cessation of the movements of souls and matter. (4) Time (Kala), in virtue of which things become old, new, or continue in their existence. (5) Space (Akasha), which gives their place or location to all substances. These six, Jiva, Pudgala, Dharma, Adharma, Kala, and Akasha, are called the six substances or Dravyas. Dravya. Dravya literally means flowing or continuing. It is so-called, because it flows or continues the same through all its modifications. It is called "Sat" or Existence also. Existence or substance is a collective name for a trinity-unity of Birth (Utpada), Decay (Vyaya) and continuance (Dhrauvya).

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Attributes (Guna). A Substance further is a group of attributes and modifications. As there are 6 substances, some attributes are general or common; others are special. Samanya-guna, or common attributes are found in all substances; these are the attributes which are necessary for the existence of the group, as a group or substance. These are infinite but 6 are principal : 1. Astitva, Is-ness; Indestructibility; permanence; the capacity by which a substance cannot be destroyed. 2. Vastutva, Functionality; capacity by which a substance has a function. 3. Dravyatva, Change-ability, capacity by which it is always changing in modifications. 4 4. Prameyatva, Know-ability: capacity of being known by someone, or of being the subject-matter of knowledge. 5. Agurulaghutva, Individuality; capacity by which one attribute or substance does not become another and the substance does not lose the attributes whose grouping forms the substance itself. 6. Pradeshatva, Spatiality, capacity of having some kind of location in space. Chetanatva, Consciousness Amurtatva, Immateriality Achetanatva, Unconsciousness Amurtatva, Immateriality Achetanatva, Unconsciousness ... are common attributes of the class of substance, or group of attributes, called Soul. are common to Space, Motion, Rest and Time. are common to Matter. Murtatva, Materiality Vishesha guna are special attributes of a particular substance. These are the attributes which distinguish one group from the others. Vishesha-guna or special attributes of each substance are:1. Jiva-Soul 1. Knowledge. In its full form it arises only in the absence of knowledge-obscuring karma. 2. Conation. In its full form it arises only in the absence of conation-obscuring karma. 3. Pliss. In its full form it arises only in the absence of all the 4 destructive karmas, etc. 4. Fower. In its full form it arises only in the absence of obstructive karmas, etc.

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5. Right Belief In its full form it arises only 6. Right Conduct in the absence of deluding karma. 7. Avyavadha. Undisturbable, due to the absence of vedaniya or feeling karma ; neither pleasure nor pain. 8. Avagaha, Penetrability, due to the absence of age-karma. 9. Agurulaghutva, due to the absence of family-de termining-karma. 10. Sukshmatva, fineness due to the absence of body making karma. The first 6 are Anujivi attributes, which co-exist in and constitute the substance. They arise fully only on the destruction (kshaya) of the 4 destructive (Ghatiya) karmas ; Conation-and-Knowledge-obscuring; Deluding; and Obstructive. The last 4 are Pratijivi attributes, which merely indicate the absence of their opposites. They arise fully on the destruction (Kshaya) of the 4 non-destructive (Aghatiya) karmas; Feeling, Age; Family-determining and Body-making karmas. 2. Pudgala, matter has for its special attributes : 1. Touch ; 2. Taste; 3. Smell & 4. Colour. 3. Dharma, has for its special attribute the quality of being the medium of motion. 4. Adharma, medium of rest. 5. Akasha, Space; its special attribute is to give place to all substances. 6. Kala, Time; its special attribute is to bring about modifications. Modifications (Paryaya). Modifications occur only with reference to attributes. This alone is what is meant by Birth and Decay. Modifications or conditions change :-- i.e., a new condition is born, i.e. comes into existence (Utpada), and the old one decays, i.e. goes out of existence (Vyaya). The essential attributes of the substance always through all these modifications. It must be clearly understood and

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constantly remembered that substance is one; the birth and decax in its modification, and the continuance of the Substance itself are only 3 aspects of viewing one and the same thing. Also Substance (Dravya), Attribute (Guna) and Modification (Paryaya) are three mutually interpervasive aspects of the one trinity-unity; Attribute is nothing different from Substance and Modification. So for all the three. When we talk or think of one, we necessarily talk or think of the remaining two. The threefold distinction is merely for the purpose of exposition and explanation by our limited knowledge to others of limited knowledge. The soul with Omniscience sees the whole trinity-unity in its entirety at one and the same time. The Embodied Soul. In the Universe, the Jiva Dravya or Soul is found mixed with non-living matter. Even the most ordinary and the least civilised men, even animals, exhibit their recognition of this fact. For Death is a most universal and eternal phenomenon. The living body is ng ; when death intervenes, the body becomes lifeless, or dies. Life has left the body. This Life is the Soul : the body represents the grossest and most visible form of matter, with which the Life was clothed, and which was "Living" only so long as Life or Soul was united with it. The 7 Tattvas. The Soul (Jiva) and the Non-Soul (Ajiva) are the first two Tattvas. The most important non-Soul is the Pud gala Dravya Matter-Substance. The most important combination of soul and matter is our body. It is also manifest that this body is constantly changing, in - virtue of our activity of mind, speech and body. A feeling of modesty in the mind of the maiden paints her cheeks with blush. A sad thought gives one a long face. Criminal broodings breed a criminal look in a man or woman. The pious chanting of a hymn or prayer gilds one with the calm detachment and glory of the halo of a priest or devotee. Our food, dress, play and work, all bring about constant changes in the body. Matter attracts matter. Generally the law of nature is "like to like." The matter of bad thoughts attracts matter of bad thought, and ultimately becomes the father of a bad habit. This attraction of good or bad matter by the soul in virtue of its mental, vocal, or bodily activity, is called Inflow (Ashrava). When the attracted matter has actually become a part of our body, i.e., when it has become bound to the soul as the body is

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7 already bound to it, it is called Bondage (Bandha). The Persian word bandah "bound" for man, is literally true in this sense of Jainism. The Christian "Fall of Man" by the absorption of Sin by man, is a parallel doctrine. If by pious attention and right conduct, the Inflow is stopped; it is Stoppage (Samvara). The gradual shedding of the matter already bound is shedding (Nirjara). The total separation of Soul from the bondage of all matter is Liberation (Moksha). In brief, Jiva or Soul plus Karma or Matter is what it is now in its embodied, mundane condition; and the embodied soul minus all matter is what the Soul will be in its Pure and Liberated condition in Moksha. Matter. This matter (Pudgala) is of 6 kinds : 1. Gross-gross, or very gross matter (solid), e.g. a mountain, a pillar of iron, etc. This class of matter when divided, cannot be united without the use of a third something; 2. Gross (liquid), e.g. water, oil, etc. On division this can be united without the intervention of a third thing; 4. Gross-fine, e.g. shade, sunshine. It is interesting to compare this with the corpuscular theory of light in Western physics, before it was replaced by the modern wave-theory of Huygens. It is matter which looks gross or tangible, but cannot be grasped ; 4. Fine-gross, e.g. fragrance, sound, sweetness etc.; the distinction between this and gross-fine being that gross-fine is more gross than fine because it can be seen as light, shade, etc.; whereas fine-gross cannot be seen, although its origin may be gross. The gases of science would be fine-gross. Fine-gross includes all things that may be perceived by the senses of touch, taste, smell or sound; 5. Fine, matter capable of becoming karmic matter. It cannot be perceived by the senses; 6. Fine-fine, matter which has for its atoms the combination of two or more ultimate atoms (paramanu). According to some Saints it is the ultimate atom itself. (Vide Jiva Kanda, Gathas 602-3. Outlines of Jainism, Pages 21-22.) From the molecular point of view, Matter is of 23 kinds : 1. Atom, anu vargana. 2. Numerable-atoms-molecule, Sankhyatanu-Vargana.

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1 3. Innumerable-atoms-molecule, Asankyatanu-Vargana. 4. Infinite-atoms-molecule, Anantanu-Vargana. 5. Assimilation-molecule, Ahara Vargana. 6. 33 7. Electric Molecule, Taijasa-Vargana. 8. Unreceivable molecule, Taijasa Agrahya-Vargana. Speech-molecule, Bhasha-Vargana. Unreceivable-molecule Bhasha Agrahya-Vargana. Unreceivable-molecule, Mano A grahya-Vargana. 9. 10. 33 11. Mind-Molecule, mano-Vargana. 12. Unreceivable-molecule, Ahara Agrahya-Vargana. "" 13. Karmic-molecule, Karmana-Vargana. Fixed-molecule, Dhruva Vargana. Inter-non-inter molecule, Santara-Vargana. 14. 15. 16. 9" Indifferent molecule, Santara-Shunya-Vargana. 17. Individual body-molecule, Pratyeka Sharira-Vargana. 18. Fixed-indifferent-molecule, Dhruva Shunya-Vargana. Gross common-body-molecule, Vadara Nigoda-Vargana. Indifferent-molecule, Vadara Nigoda ShunyaVargana. 19. 20. 21. Fine-common-body-molecule, Sukshma Nigoda-Vargana. 22. Sphere-molecule, Nabho-Vargana; and 23. Great-molecule-molecule, Maha-Skandha-Vargana (see Jiva Kanda Gathas 594 et seqq). Of these the most important are Nos. 5, 7, 9, 11, and 13. Of all mundane souls there are 5 bodies only. 1. Audarika, the physical body of all men and animals. 2. Vaikriyika, Fluid, the body of hellish and celestial beings, which they can change at will. 3. Aharaka, assimilative, the spiritual man-like emanation from the head of a saint in doubt, in the sixth spiritual stage. 4. Taijasa. Electric body of mundane souls which always accompanies them. "" - 5. Karmic body found in all mundane souls. The first 3 bodies are made of Aharaka Vargana molecules of assimilative matter. (No. 5). The electric body is made of Taijasa Vargana (No. 7). Our speech is made of Bhasha Vargana No. 9; our mind, of mano Vargana, No. 11; and our karmic body of Karma-vargana, No. 13. Karmic Matter. Now it is with this last mostly that we deal here.

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Inflow of Karmie Matter. Inflow of Karmic matter towards the soul is caused by the vibratory activity of mind, speech and body. If the vibratory activity is with passion, the inflow leads to bondage of soul by karmic matter. It is called Samparayika or Mundane Inflow. If it is without passion, i. e., purely vibration in the eleventh, twelfth and thirteenth spiritual stages and does not lead to bondage, it is called fryapatha or transient or fleeting Inflow. 39 kinds of Inflow. The Mundane Inflow is of 39 kinds, according to its causes: 5. Caused by the activity of the 5 Senses. 4. 4 Passions; 5. 5 3) 39 97 39 "" 39 " "" .. "" 29 33 39 25. 25 kinds of activity as follow: 1. Samyaktva-kriya, that which strengthens right belief; e.g., worship, etc. 2. Mithyatva-kriya, that which strengthens wrong belief, e. g., superstition, etc. 3. Prayoga-kriya, bodily movement. 4. Samadana-kriya, tendency to neglect vows, after having taken them. 5. Iryapatha-kriya, walking carefully, i.e., looking on the ground for protecting living beings which may be trod upon and thus injured. 6. Pradoshiki-kriya, tendency to accuse others in anger. 7. Kayiki-kriya, a wicked man's readiness to hurt others. 8. Adhikaraniki-kriya, having weapons of hurtfulness. 9. Paritapiki-kriya, anything which may cause mental pain to oneself or others. .. Sins of Injury, Lies, Theft, Unchastity and Worldly Attachment. 10. Pranatipatiki-kriya, depriving another of vitalities of age, sense-organs, power or respiration. 11. Darshana-kriya, infatuated desire to see a pleasing form, 12. Sparshana-kriya, frivolous indulgence in touching. 13. Pratyayiki-kriya, inventing new sense-enjoyments. 14. Samantanupatana-kriya, answering call of nature in a place frequented by men, women or animals. 15. Anabhoga-kriya, indifference in dropping things or throwing oneself down upon the earth, i. e. without seeing whether it is swept or not.

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10 16. Svahasta-kriya, undertaking to do by one's own hand, what should be done by others. 17. Nisarga Kriya, admiration of hurtful or unrighteous things. 18, Vidarana-kriya, proclaiming other's sins. 19. Ajna-vyapadiki-kriya, misinterpreting the scriptural injunctions, which we do not want to follow, 20. Anakanksha kriya, disrespect to scriptural injunctions out of vice or laziness. 21. Prarambha-kriya, engaging in harmful activities or expressing delight in other's misdeeds. 22. Parigrahiki-kriya, trying to persevere in one's attachment to worldly belongings, 23. Mayakriya, deceitful disturbance of some one's right knowledge and faith. 24. Mithya-darshana-kriya, praising actions due to wrong belief. 25. Apratyakhyana-kriya, not renouncing what ought to be renounced. Note that the Senses, Passions and Vowlessness are the causes and the 25 kinds of activity are their effects. Differences in Inflow. The differences in inflow in different souls caused by the same activity arise from differences in the following: 1. Intensity of desire or thought-activity. 2. Mildness >> >> >> >> 3. Intentional character of the act. 4. Unintentional character of the act. 5. Dependence of the act upon living and non-living substances or activities. 6. One's own position and power to do the act. The Dependence (Adhikarana) is of two kinds, relating to the souls and the non-souls. The first, i. e., dependence on the souls is of 108 kinds due to differences in the following: 1. Samrambha. Determination to do a thing. Compare intention for an offence in Criminal Law. 2. Samarambha. Preparation for it, i.e. collecting materials for it. Compare in Criminal Law the conduct of the criminal before committing the offence.

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11 3. Arambha. Commencement of it Compare Attempt in Criminal Law. These three can be done by three yogas, i.e., activity of mind, body and speech, thus there are 3x 3-9 kinds. Each one of the 9 kinds can be done in three ways, i.e. by doing oneself, or having it done by others, or by approval or acquiescence. Thus we get 27 kinds. Each one of the 27 may be due to the 4 passions. That gives us 27 x4=108 kinds. Thus the Jaina rosary has 108 beads, one for each of these 108 Jivadhikaranas. These 108 kinds can become of 432 kinds, if we consider each passion in its 4 aspects of Error-feeding or Right-belief-preventing, partial-vow-preventing, total-vow-preventing and perfect conduct preventing. The second kind of dependence relating to the non-soul is of the following 11 kinds. 2 Kinds of Production: (1) Mula Guna, i. e. of the body, speech, mind and respiration, (2) Uttara gana, i. e. production of books, pictures, statues, etc. 4 kinds of putting down a thing (1) Apratya Vekshita, without seeing, (2) Duh-pramrishta, petulantly, peevishly, (3) Sahasa, hurriedly and (4) Anabhoga, where it ought not to be put. 2 kinds of mixing up (1) Bhakta-pana, food and drink, (2) Upakarana, mixing up of things necessary for doing any act. 3 kinds of movement by (1) Kaya, body, (2) Vang, speech, (3) Mana, mind. Inflow of the Eight Karmas. I-II-KNOWLEDGE AND CONATION-OBSCURING. The inflow of knowledge and conation-obscuring karmic matter, is caused by the following: 1. Depreciation of those who are learned in the scriptures. 2, Concealment of knowledge. 3. Envy; jealousy. Refusal to impart knowledge out of envy. 4. Obstruction. Hindering the progress of knowledge. 5, Denying the truth proclaimed by another, by body and speech. 6. Refuting the truth, although it is known to be such.

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12 III.- Feeling. The inflow ef pain-bringing-feeling (Asata-vedaniya) karmic matter is due to the following feelings and acts : 1. Dukha, pain. 2. Shoka, sorrow. 3. Tapa, repentance, remorse. 4. Akrandana, weeping. 5. Badha, depriving of vitality. 6. Paridevana, piteous or pathetic moaning to attract compassion. These 6 can be produced in one's own self, in another, or both in one's self and another. Thus there are 18 forms of this inflow. 1. Bhuta-anukampa, compassion for all living beings. 2. Vratyanukampa, compassion for the vowers, 3. Dana, Charity, 4. Saraga-samyama, self-control with slight attachment; etc., 5. Samyam-asamyama, restraint by vows of some, but not of others, 6. A kama-niriara, equanimous submission to the fruition of karma, 7. Bala tapa, austerities not based upon right knowledge, 8. Yoga, contemplation, 9. Kshanti, forgiveness, and 10. Shaucha, contentment, these are the causes of inflow of pleasure-bearing feeling karmic matter, (Sata-vendaniya). IV.-Deluding. The inflow of Darshana mohaniya, right-belief-deluding karmic matter is caused by Avarnavada, defaming the Omniscient Lord. Arhat Kevali ; the Scriptures, Shruta ; the Saints' brotherhoods, Sangha : the true Religion, Dharma ; and the Celestial beings. Deva, e, g. saying that the celestial beings take meat or wine, etc. and to offer these as sacrifices to them. The inflow of right-conduct-deluding karmic matter is caused by the intense thought-activity produced by the rise of the passions and of the quasi-passion, no kashaya. E.g. Joking about Truth, etc., disinclination to take vows, etc. including in evil society, etc. V.-Age, As the age-karma, the inflow of Narakayu karma, hellish age karma is caused by too much wordly activity and by attachment to too many worldly objects or by too much attachment. B.a. committing breaches of the first five vows of non-killing, truth, non-stealing, chastity, non-attachment to wordly possessions. The point to be noted is that it is not the possession or ownership of wordly wealth which is sinful but it is the attachment to it which is a sin. Aman may be in the world ; but he must not be of it.

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The inflow of Tiryancha-ayu, sub-human age karma is caused by Maya, deceit. 13 E.g. cheating others, preaching the false doctrines, etc. The inflow of Manushya-Ayu, human-age-karma, is caused by slight wordly activity and by attachment to a few worldly objects or by slight attachment. Natural humble disposition is also the cause of human-age karma. Vowlessness and sub-vowlessness with slight worldly activity and slight attachment, are causes of the inflow of all kinds of agekarmas. Not taking the vows of laymen and not adopting the restrictions (shila), but having slight attachment to the world and activity in it, can be the cause of the inflow of age-karmic matter of all four kinds. The inflow of Deva-Ayu celestial-age-karma is caused by : 1. Saraga-samyama, self-control with slight attachment found in monks only. 2. Samyamasamyama, restraint of some vows, but not of others, found in laymen only. 3. Akama-nirjara, equanimous submission to the fruition of karma. 4. Balatapa, austerities not based upon right knowledge. Right-belief is also the cause of celestial-age karma, but only of the heavenly order. It applies to human and sub-human beings only. A celestial or hellish right-believer binds the human-agekarma. Note also that if a human or sub-human being has bound a particular age-karma before gaining right belief, he must enjoy that. (See Jiva Kanda, Gathas 292, 527, 645). VI. Body making. The inflow of Ashubha-nama, a bad-body-making karma is caused by a non-straightforward or deceitful working of the mind, body or speech or by Visamvada, wrangling, etc., wrong-belief, back-biting, self-praise, censuring others, etc. envy, The inflow of good-body-making karma is caused by the causes which are opposite of the above viz. by straightforward dealings with body, mind and speech; by avoiding disputes, etc., rightbelief, humility, admiring praiseworthy people, etc.

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14 The inflow of Tirthamkara-body-making karma is caused by meditation (Bhavana) of the following 16 matters : 1. Darshana-vishuddhi, purity of right-belief. Pure rightbelief is with 8 Angas or the following 8 qualities : 1. Nisshankita. Free from all doubt. 2. Nishkankshita. Free from wordly desire. 3. Nir vichikitsita. Free from repulsion from anything. 4. Amudha drishtitva. Free from superstitious belief. 5. Upa-brimhana or more popularly, Upa guhana. Ad vancement in one's own attributes. Free from a tendency to proclaim the faults of others. 6. Sthiti karana. To help oneself or others to remain steady in the path of truth. 7. Vatsalya. Tender affection for one's brother on the path of Liberation. 8. Prabhavana. Propagation of the path of Liberation. 2. Vinaya-sampannata. Reverence for means of Liberation and for those who follow them. 3. Shila vrateshvanatichara. Faultless observance of the 5 vows, and faultless subdual of the passions. 4. Abhikshna-jnanopayoga. Ceaseless pursuit of right knowledge. 5. Samvega, Perpetual apprehension of mundane miseries. 6. Shaktitas-tyaga, Giving to others, gift of knowledge, food, medicine, etc., according to one's capacity. 7. Shaktitas-tapa. The practice of austerities, according to one's capacity. 8. Sadhu-samadhi. Protecting and reassuring to saints or removing their troubles. 9. Vaiyavrittya-karana. Serving the meritorious. 10. Arhat-bhakti. Devotion to Arhats or Omniscient Lords. 11. Acharya-bhakti, Devotion to Acharyas or Heads of the Orders of Saints. 12. Bahu-shruta-bhakti. Devotion to Upadhyayas or teaching Saints. 13. Pravachana-bhakti. Devotion to Scriptures. 14. Avashyaka-parihari. Not neglecting one's 6 important daily duties. 15. Marga prabhavana. Propagation of the path of Liberation. 16. Pravachanavatsalatva. Tender affection for one's brothers on the path of Liberation.

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Even one of these, if properly contemplated and with rightbelief, brings about the inflow of Tirthankara-body making-karma. VII.-Family-determining. 15 The inflow of low-family-determining karma is caused by: 1. Paraninda, speaking ill of others; 2. Atma prashansa, praising oneself; 3. Sad gunochchhadana, concealing the good qualities of others; and 4. Asad guna udbhavana, proclaiming in oneself the good qualities which one does not possess. The inflow of the next, i. e., high family-determining karma is caused by the opposites of the above, i. e., 1. Para prashansa, praising others; 2. Atma ninda, denouncing one's self; 3. Parsad gunaudbhavana, proclaiming the good qualities of others; 4. Atmasad-guna uchchhadana, not proclaiming one's own good qualities; 5. Nichaih Vritti, an attitude of humility towards one's betters, and 6. Anutseka, not being proud of one's own achievement or attainments. VIII-Obstructive. The inflow of obstructive (Antaraya) karma is caused by disturbing others in charity; gain; enjoyment of consumable things; enjoyment of non-consumable things and making use of their powers. Note. The inflow of 7 karmas, i. e., of all except the age-karma, is going on always, in souls influenced by the Passions, and of the age-karma also on special occasions; but the predominance of the above causes will determine the intensity of fruition (anubhaga) of their particular inflow. The special occasions of age-karma are 8 in one man's life, as follows:-Supposing a man's life is to be 81 years long. The first occasion for binding the age-karma will be on his passing 2/3 of it, i. e., when he is 54. The second on his passing 23 of the remainder, i. e., when he is 72. The third on his passing 28 of the remainder, i. e., when he is 78. The fourth on his passing 2/3 of the remainder again, i. e., when he is 80. Similarly the fifth when he is 80 years, 8 months. The sixth at 80 years, 10 months and 20 days. The seventh at 30 years, 11 months, 16 days and 16 hours.

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16 The eighth at 80 years, 11 months, 25 days, 13 hours, and 20 minutes If no age-karma is bound yet, the ninth is the last antar-nauhurta of his life. The point is that the man is born with his particular age-karma already bound. Therefore he must bind the age karma of his next incarnation at the latest at the last moment. BONDAGE - Causes of Bondage. The causes of Bandha or bondage are :-- 1. Wrong-Belief. Mithyadarshana, wrong-belief, is of 5 kinds. 1. Ekanta. Taking only one aspect of a many-sided thing e. g., man is mortal and immortal, regarded from the point of view of body and soul respectively. Taking only one view is Ekanta. 2. Viparita. Perverse belief, e.g , Animal sacrifices lead to heaven. Injury to anyone cannot be a cause of merit. 3. Samshaya-Doubt, scepticism, hesitation, e.g., as to path of Liberation. 4. Vinaya. Veneration. Taking all religions and gods, even the so-called religions which enjoin cruel or immoral practices, to be equally worthy of pursuit. 5. Ajnana. Wrong belief caused by ignorance. Indiscrimination of good and bad. Wrong belief is caused by Nisarga, inborn error; or by Adhigama, preaching of another. The last is of 4 kinds: - Kriyavadi, belief in time, soul, etc. as causing everything in the world. All the substances perform their functions and become causes of different effects. To uphold otherwise is wrong belief. Akriya vadi, opposite of the last, e. g., the soul does nothing. This undermines all truth. If the soul does nothing, who is responsible for the doing and fruition of our good and bad actions ? Ajnanika, Agnostic. -Everything is not knownable. This is one of the general attributes of all substances How then can it be said that nothing is knowable? It may be unknowable from some point of view ; but that is all Vaineyika, Religion is identical with veneration of parents, king, etc., e. g., Confucianism. Obviously veneration and eternal truth are not identical. All these four together form 363 varieties of wrong belief i, e., 180, 84,67 and 32 respectively.

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17 Nisargaja is also called Agrahita ; and Adhigamaja is called Grahita. Vowlessness. Avirata, Vowlessness, Non-renunciation is of 12 kinds : Lack of compassion for 6 classes of embodied souls; and lack of restraint of 5 senses and 1 mind. Carelessness. Pramada, Carelessness is of 15 kinds : 4 Kinds of Katha, talk, about : 1. Food (Bhojana-Katha). 2. Women (Stri-Katha). 3. Politics (Rajya-Katha). 4. Scandal (Desha-Katha). 5 Senses. 4 Passions. 1 Affection. 1 Sleep. 15 1 Katha x 1 Sense x 1 Passion * 1 Sneha x 1 Nidra make one combination or one kind of Pramada. So: 4 kinds of talk x 5 senses * 4 passsions x 1 affection X 1 sleep make : 80 kinds. Passions. Kashaya, Passions, are 4, i.e. Anger, Pride, Deceit and Greed. Vibrations. Yoga, Vibrations in the soul, through mind, body and speech, are of 15 kinds :4 of mind :-- 1. Satya mana, true mind. 2. Asatya mana, false mind, 3. Ubhaya mana, mixed true and false mind. 4. Anubhaya-mana, neither true nor false. 4 of speech : 1. Satya-vachana, True. 2 Asatya-vachana, False. 3. Ubhaya-vachana, Both. 4. Anubhaya vachana, None.

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of body : 1. Audarika, physical. 2. Audarika mishra, i e., physical with karmic. 3. Vaikriyika. Fluid. 4. Vaikriyika-mishra Fluid with karmic. 5. Aharaka. Assimilative. 6 Aharaka mishra, i. e. Assimitative with physical. 7. Karmana: Karmic. Note.-The Taijasa, electric body, is always found with the karmic body. It never has an independent yoga. The electric molecules are drawn like the karmic molecules by the vibrations set in the soul by yoga of any kind. (For details of yoga, see Jiva Kanda Chapter IX Gathas 216 et seqq.) Karmic matter is bound to the soul by the Vibrations (yoga) of mind, speech and body, coloured by Passions (Kashaya) of Anger, Pride, Deceit, and Greed mainly. The vibrations determine the kind (Prakriti) and the quantity (Pradesha) of the Karmic matter to be drawn towards and bound to the soul. The Passions determine the duration (Sthiti)of the bondage, and the mild or intense fruition (Anubhaga of the karma at its maturity. Kinds of Bondage, There are 8 kinds of Prakritis of Karmic matter: 1. Jnana varana, Knowledge-obscuring, 2. Darshanavarana, Conation-obscuring. 3. Vedaniya, Feeling karma, 4. Mohaniya, Deluding. 5. Ayu, Age. 6. Nama, Body-making. 7. Gotra, Family.determining, 8. Anataraya, Obstructive, 148 sub-classes of Karma. These 8 classes have 148 Sub-classes as follows : I. Knowledge-Obscuring. Inanavarana (-j.), knowledge-obscuring (5). 1, Mati-j, Sensitive-knowledge-obscuring. 2. Shruta-j, Scriptural 3. Ayadhi-j Visual 4, Manahparyaya-j Mental 5. Kevala-j, Perfect

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19 II, Conation-obscuring. Darshanavarana - d.), Conation-obscuring (9). 6. Chakshu-d., Ocular-Conation-obscuring. 7. Achakshu-d., Non-Ocular, 8. Avadhi-d , Visual 9. Kevala-d., Perfect 10. Nidra, Sleep 11. Nidra-Nidra, Deep sleep. 12. Prachala, Drowsiness. 13. Prachala-prachala, Heavy drowsiness, 14. Styana griddhi, Somnambulism. III. Feeling. Vedaniya (v.), Feeling (2). 15. Sata-., Pleasure feeling; that which brings pleasure. 16. Asata-v., Pain-feeling; that which brings pain. . IV. Deluding Mohaniya, Deluding (28) ... (28) Darshana-mohaniya, Right-belief-deluding ... ... (3) 17. Mithyatva, wrong belief. 18. Samyag mithyatva (mishra), Right-wrong belief; . mixed wrong and right belief. 19. Samyaktya Prakriti, clouded-right-belief; right belief clouded by slight wrong belief. Full right belief of the subsidential or destructive kind, being a characteristic primary attribute of the soul, manifests itself at the subsidence or destruction of this sub-class. Charitra-mohaniya. Right-conduct-deluding. 25. Kashaya, Passions. 16. Anantanubandhi, Error feeding or wrong-belief-breeding or Right-belief preventing-passions. 4. 20. Krodha, Anger. 21. Mana. Pride. 22. Maya, Deceit. 23. Lobha, Greed. Apratyakhyanavaraniya, Partial vow-preventing passions. 4.. 24. Anger. 25. Pride. 26. Deceit. 27. Greed.

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20 Pratyakhyanavaraniya, Total-vow preventing pagsions. 4. 28. Anger. 29. Pride. 30. Deceit. 31. Greed. Samjvalana, Perfect conduct preventing. This is the slightest degree of passion and co-exists with self-restraint of a high order. It relates to the four passions. 4. 32. Anger. 33. Pride. 34. Deceit. 35 Greed. No-kashaya or Akashaya, Quasi-passions ; slight or minor passions. 9. 36. Hasya, Laughter ; Risible or Laughter-producing. 37. Rati, Indulgence. 38. Arati, Ennui; dissatisfaction. 39. Shoka, Sorrow. 40. Bhaya, Fear. 41. Jugupsa, Disgust; aversion Hiding one's own, and publishing other people's shortcomings. 42. Striveda, Feminine inclination. 43. Pumveda, Masculine. 44. Napumsaka Veda, Common sex. V. Age. Ayu, Age-Karma (4). 45. Narakayu, Hellish age. 46. Tiryanchayu, Sub-human age. 47. Manushyayu, Human age. 48. Devayu, Celestial age. VI. Body-Making. Nama, Body-making Karma (93). Gati, Condition ; condition of existence. 4. 49. Naraka, Hellish. 50. Tiryancha, Sub-human. 51. Manushya, Human. 52. Deva, Celestial. Jati, Genus of beings. 5. 53 Ekendriya, One-sensed. 54. Dvindriya, Two sensed. 55. Tendriya, Three-sensed.

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21 56. Chaundriya, Four-sensed. 57. Panchendriya, Five-sensed. Sharira, bodies, 5. 58. Audarika, Physical. 59. Vaikriyika, Fluid. 60. Aharaka, Assimilative. 61. Taijasa, Electric. 62. Karmana, Karmic. Angopanga, Limbs ; limbs and minor limbs, 3. 63. Audarika, physical. 64. Vaikriyika, Fluid. 65. Aharaka, Assimilative. 66. Nirmana, Formation ; proper formation of limbs and minor limbs in relation to their situation (sthana) and dimensions (Pramana). Bandhana, Bondage ; molecular bondage 5. 67. Audarika, Physical. 68. Vaikriyika, Fluid. 69. Aharaka, Assimilative. 70. Taijasa, Electric. 71. Karmana, Karmic. Samghata, Interfusion; molecular interfusion, 5. 72. Audarika, Physical. 73. Vaikriyika, Fluid. 74. Aharaka, Assimilative. 75. Taijasa, Electric. 76. Karmana, Karmic. Samsthana, Figure ; figure of the body, 6. 77. Samachaturasra, Symmetrical ; perfect symmetry all round. 78. Nyag rodha parimandala, Banyan-like; short in lower but large in upper extremities like a banyan-tree. 79. Svati, Tapering ; like a snake-hole, broad in lower but short in the upper extremities, reverse of the last. 80. Kubjaka, Hunchback. 81. Vamana, Dwarf. 82. Hundaka, Unsymmetrical; disproportionate, deform . ed. Samhanana, bones, muscle &c. ; 6. 83. Vajra-rishabha-aracha-Samhanana, Adamantine, ner ves, joints and bones.

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22 84. Vajra-naracha-Samhanana, Adamantine joints and bones. 85. Naracha-Samhanana, Unbreakable joints and bones. 86. Ardha naracha samhanana, semi-unbreakable joints and bones. 87. Kilita samhanana, Riveted bones. 88. Asamprapta sripatika samhanana, Loosely jointed bones, Sparsha, Touch, 8. 89 Kathora, Hard. 90 Komala, Soft. 91, Guru, Heavy. 92. Laghu, Light. 93. Ruksha, Rough. 94 Snigdha, Smooth. 95. Shita, Cold. 96. Ushna, Hot. Rasa, Tastes, 5. 97. Tikta, Pungent. 98. Katuka, Bitter. 99. Kashaya, Astringent, (Saline). 100. Amla, Acid. 101. Madhura, Sweet. Gamdha, Smell, 2. 102. Sugamdha, Sweet-smelling; fragrant. 103. Durgamdha, Evil-smelling ; mal-odorous. Varna, Colour, 5. 104. Krishna, Black. 105. Nila, Blue. 106. Rakta, Red. 107. Pita, Yellow. 108. Shukla, White. 4 Anupurvi, Migratory form ; the power of retaining the form of the last incarnation during transmigration, i.e., in the passage from one to another condition of existence. The names are according to the four conditions of existence. Devanupurvi means the power of retaining the last form whatever it was, in going to the celestial condition of existence.

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23 109. Naraka Anupurvi, Hellish 110. Tiryancha 111. Manushya 112. Deva 39 "" "" Sub-human Human Celestial migratory form. 33 99 "" "" "3 113. Agurulaghu, Not heavy-light; neither too heavy to move, nor too light to have stability. 93 114. Upaghata, Self-destructive; Having a self-destructive limb or organ, as a stag's horns. 115. Paraghata, Destructive; Possessing a limb or organ fatal to others, as a lion's claws, etc. 116. Atapa, Hot light; radiant heat; possessed of a brilliant body, which is hot to others but not to the possessor, as the gross radiant earth bodied beings in the sun. 117. Udyota, Cold light, phosphorescence; cold light like moonshine. 118. Uchchhvasa, Respiration. Vihayogati, Movement; capacity of moving in space. 2. 119. Shubha, Graceful. 120. Aushbha, Awkward. 121. Pratyeka sharira, Individual body; A body enjoyable by one soul only. 122. Sadharana, Common body; Possessed and enjoyable by many souls, as a potato. 123. Trasa, Mobile, with bodies having 2, 3, 4, 5, senses. 124. Sthavara, Immobile, with bodies having one sense only i. e., the sense of touch. 125. Subhaga, Amiable; amiable personality, even though not beautiful. 126. Durbhaga, Unprepossessing; even though beautiful. 127. Susvara, Sweet-voiced, musical. 128. Duhsvara, Harsh-voiced, noisy. 129. Shubha, Beautiful (body). 130. Ashubha, Ugly (body). 131. Sukshma, Fine (body) uncuttable and all-pervasive. 132. Badara, Gross (body). 133. Paryapti, Developable; capable of developing the body fully. 134. Aparyapti, Undevelopable; Incapable of developing the body fully.

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135. Sthira, Steady (circulation of blood, bile etc.) 136. Asthira, (Unsteady circulation of blood etc.) 137. Adeya, Impressive; appearance such as may affect others. 138. Anadeya, Non-impressive; dull appearance. 139. Yashah Kirti, Fame; bringing good fame even if one does not do good actions. 140. Ayashah Kirti, Notoriety; bringing bad name, even if one does good actions. 141. Tirthamkara, A Tirthamkara's career with all its grandeur when He preaches and completes His Ministry. VII. Family-determining. Gotra, Family-determining. (2). 142. Uchcha, Gotra High Family. 143. Nicha, Low "" VIII. Obstructive. Antaraya, Obstructive (5). 144. Dana Antaraya, Charity-Obstructive. 145. Labha Antaraya, Gain 39 146. Bhoga Antaraya, obstructive of Enjoyment, of non-consumable things. 147. Upabhogha Antaraya, obstructive of Re-enjoyment of nonconsumable things. 148. Virya Antaraya, obstructive of power of exercise of one's capacities. The 8 Karmas have respectively 5, 9, 2, 28, 4, 93, 2 and 5 sub-classes, i. e., 148 sub-classes in all. Some Acharyas treat the 93 sub-classes of the bodymaking Karma differently. I. It will be noticed above that the 93 fall under 42 headings, Gati (condition of existence), Jati (Genus) etc. Taking these 42 only as sub-classes, the total instead of 148 is 148-(93-42)-148-51 i. e., only 97. 1. Physical-physical 2. 3. 4. "" 5. Fluid-fluid 6. 7. II. On the contrary, the Body (Sharira) sub class of the Bodymaking Karma has 5 divisions above (Nos. 58 to 62). But there are 15 combinations of the 5, as below: "" 97 "" 24 33 19 electric karmic electric-karmic electric Karmic 8. Fluid electric-karmic. 9. 10. 11. 12. 13. 14. Aharaka-aharaka. 39 15. Karmic-karmic. 33 "" Electric-electric. electric. karmic. electric-karmic. 19 karmic.

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25 Of these, 1, 5, 9, 13, and 15 are represented by the 5 (Nos. 58 to 62). Therefore if the remaining 10 sub-classes are added, we get 97 + 10 - 107 or 148 + 10 - 158 total sub-classes. III. The 20 sub-classes (Nos. 89 to 108), i. e., of touch (8), taste (5), smell (2), and colour (5) may be associated with merit (punya) or demerit (papa). This division will add 20 to the totals. Thus the total will be 168. Thus considering the important Body-making Karma in the above different ways, we get the total of sub-classes of all karmas as 97, 107, 148, 158 or 168. But mainly in all Jaina books only the total of 148 is considered for all purposes. The Quantity of Bondage. As to Pradesha, according to the nature caused by their names, from all round, due to the differences in the vibrations (Yoga) in the soul-activity, not perceptible by the senses, the karmic molecules enter and become one and stay with every Pradesha of the soul. They come in infinite numbers, every moment, to each soul. The particular number of the molecules actually absorbed is called pradesha-bandha. Duration of Bondage. As to Duration, the maximum duration of the 3 from the first, i.e., Knowledge-obscuring, Conation-obscuring and Feeling karmas, and of Obstructive karmas, is 30 crore x crore Sagaras. This is possible in a rational 5-sensed, fully developable (paryapta) soul, who has wrong belief (Mithyatva). The maximum duration of Deluding-karma is :- 70 crore x crore Sagaras. The maximum duration of Nama, Body-making and Gotra, Family-determining, karmas is 20 crore X crore Sagaras for each. This is also possible as above. The maximum duration of Syu, Age karma is 33 Sagaras. The minimum duration of Vedaniya, Feeling karma is 12 Mu. hurtas - 12 x 48 minutes - - 9 hours 36 minutes. That of Nama, Body-making and Gotra, Family-determining is 8 Muhurtas.

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26 Of all the rest, the minimum is one Antar-muhurta, which ranges from, 1 Samaya and 1 avali at the lowest to 48 minutes minus one Samaya. Fruition of Karma. As to Fruition, it is according to the name of the karma, e.g., knowledge-obscuring karma prevents the acquisition of knowledge and so on. Stopping of Inflow. Samvara is the stoppage of inflow of karmic matter into the soul. The causes of Inflow and Bondage are given above. Wrong belief (Mithya darshana) is stopped (Samvara) in the 4th spiritual stage (Guna sthana); Vowlessness (Avirata) in the 5th and 6th ; Carelessness (Pramada) in the 7th ; Passion (Kashaya) in the 8th, 9th and 10th; Vibration (Yoga) in the 14th stage. For the 14 Spiritual Stages see below :Samvara or Stoppage of Inflow is produced by : 3 kinds of Gupti, Preservation. 5 ,, ,, Samiti, Carefulness. 10 ,, ,,, Dharma, Observances ; (Dharma). Anupreksha, Meditation. 22, ,, Parishaha-jaya, Sub-dual of sufferings ; and 5, ,,Charitra, Conduct. By austerities is caused the shedding of karmic matter, and also stoppage of inflow. 3 Preservations. Gupti, Preservation is proper control (nigraha) over mind, speech and body. 5 Carefulness. Samiti, Carefulness is to take care. Samyaka irya samiti, Proper care in walking. Samyaka bhasha samiti, ,, , ,, speaking. Samyaka eshana samiti , ,, ,, eating. Samyaka adana nikshepa samiti. Proper care in lifting and laying. Samyaka utsarga Samiti. Proper care in excreting.

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10 Observances. The 10 observances are : - Uttama-kshama, Supreme Forgiveness. Uttama mardava , Humility. Uttama-arjava, ,, Straight-forwardness, (Honesty). Uttama-shaucha, ,, Contentment. Uttama-satya, , Truth. Uttama-samyama ,, Restraint. Uttama-tapa, , Austerities. Uttama-tyaga, , Renunciation. Uttama-a kinchanya, Supreme non-attachment. Not tak ing the non-self for one's own self; and Uttama-brahmacharya, Supreme Chastity. 12 Meditations. The 12 Meditations are : 1. Anitya anupreksha, Everything is subject to change or transitory. 2. Asharana anupreksha, Unprotectiveness ; Helplessness. The soul is unprotected from the fruition of karmas. Death, pain, pleasure, success, failure are the necessary results of our acts in this or past lives. 3. Samsara anupreksha, Mundaneness. Soul moves in the cycle of existences and cannot attain true happiness till he is out of it. . 4. Ekatva anupreksha, Loneliness, I am alone the doer of my actions and the enjoyer of the fruits of them. 5. Anyatva anupreksha, Separateness. Otherness. The world, my relations and friends, my body, and mind, they are all distinct and separate from my real self. 6. Ashuchi anupreksha Impurity. The body is impure and dirty. Purity is of 2 kinds :--of the soul itself; and of the body and other things. This last is of 8 kinds. 7. Ashrava anupreksa, Inflow. The inflow of karma is the cause of my mundane existence and it is the product of passions, etc. 8. Samvara anupreksha, Stoppage. The inflow must be stopped. 9. Nirjara anupreksha, Shedding. Karmic matter must be shed from or shaken out of the soul. 10. Loka anupreksha, Universe. The nature of the Universe and its constituent elements in all their vast variety proving the insignificance and miserable nothingness of man in time and space. 11. Bodhi durlabha anupreksha, Rarity of Right Path. It is difficult to attain right-belief, knowledge and conduct.

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28 12. Dharma svakhya tattvanupreksha, Nature of Right-Path as said by the conquerors. The true nature of Truth, i. e., the 3 fold path to real Liberation. These must be meditated upon again and again. As to the first kind of meditation, viz., transitoriness, anity a anupreksha, it must be noted that as Substance, everything is permanent. Only condition is transitory. Of the matter assimilated as karma and non-karma by the soul, that which is accepted by the soul is called Upatta. The rest is Anupatta matter which is not taken in by the soul. 22 Sufferings, For the sake of non-falling-off from the path of Liberation, and for the shedding of Karmic matter, whatever sufferings are undergone calmly and with religious renunciation are called the Sufferings (Parishaha). The 22 Sufferings are : 1. Hunger. 2. Thirst. 3. Cold. 4. Heat. 5. Troubles form Insect bites ; mosquitoes, etc. 6. Nakedness. To bear calmly the troubles of climate, unpopularity, etc., due to the vow of absolute pos sessionlessness, i. e., nakedness. 7. Ennui, dissatisfaction, languor. 8. Women. Resisting temptations from and desire for women. 9. Walking too much: not to feel the fatigue, but to bear it calmly. 10. Continuous sitting in one posture. Not to disturb the posture of meditation, even if there is danger from lion, snakes, etc., etc. 11. Sleeping. Resting on the hard earth. 12. Abuse. 13. Beating. 14. Begging. To resist the temptation of begging even when there is great need of protection of body, mind, etc. 15. Failure to get alms. 16. Disease. 17. Contact with thorny shrubs, etc. 18. Dirt. Discomfort from dust, etc.

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19. Respect or disrespect by admirers or enemies. 20. To resist Conceit of knowledge ; and to be full of humility. 21. Lack of knowledge. Not to be pained, even though it is felt that one does not know much 22 Slack belief, e g., on failure to attain supernatural powers even after great piety and austerities to begin to doubt the truth of Jainism and its teachings. 5. - Charitras, The 5 kinds of Right-conduct are :1. Equanimity. 2. Recovery of equanimity after a fall from it. 3. Pure and absolute non-injury. 4. All but entire freedom from passion. 5. Ideal and passionless conduct (Parihara-vishuddhi). It is found only in a man of 38 years, who has served the Tirthankara for 8 years, i.e. from the age of 30 to that of 38). He must have read the Pratyakhyanapurva. (See Jiva Kanda Gathas 471-2). Shedding of Karmic Matter. Nirjara means the falling away of karmic matter from the soul. The fetters may by themselves gradually wear out and leave the soul free: but it is a long process. Therefore a shorter method is adopted; deliberate activity may hasten the ripening of a karma and the shedding of its matter. To illustrate : we wish evil to our neighbour A; the thought-activity invites the-karmic matter into the soul (asrava), the matter comes and binds the soul (bandha). This karma may take two months to bear its full fruits ; in the meantime it is an evil load for the soul. To gain lightness and to get rid of the karma, the soul may deliberately feel an oppozite kind of feeling towards other neighbours B, C, and D, or towards A himself. A still surer way is to practise austerity. By removing the mind from the demands and impulses of the body, and by mortifying the physical man through not listening to its greed and temptations, matter may be overcome and soul freed from the bondage. The natural maturing of a karma and its separation from the soul is called savipaka-nirjara. Inducing a karma to leave the soul by means of a contrary karma, or by means of ascetic practices, is called avipaka nirjara (riddance without fruition). The terminology of the distinction is derived from botany. A seed grows into a fruit. It may ripen by itself (savipaka); or it

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30 may be plucked half-ripe, or even unripe, and then ripened by artificial means. The causes of stopping of inflow of Karmic matter given above (pages 26-7) are also causes of the shedding of the karmas already bound to the soul. In addition to these, austerities (tapa) also cause the shedding before its time. Tapa, austerities are external and internal. External austerities are: 1 Anashana, Fasting. 2. Avamodarya, Eating less than one's fill, or less than one has appetite for. 3. Vritti-parisankhyana, Taking a mental vow to accept food from a house-holder, only if a certain condition is fulfilled, without letting any one know about the vow. 4. Rasa parityaga, Daily renunciation of one or more of 6 kinds of delicacies, viz. : 1. Ghee (Butter, clarified butter). 2. Milk. 3. Curd. 4. Sugar. 5. Salt. 6. Oil. 5. Vivikta-shayyasana, sitting and sleeping in a lonely place, devoid of animate beings. 6. Kaya klesha, Mortification of the body, so long as the mind is not disturbed. The other, i.e., Internal austerities are also 6 : 1. Prayashchitta, Expiation. 2. Vinaya, Reverence. 3. Vaiyavritya, Service of the saints or worthy people. 4. Svadhyaya, Study. 5. Vyutsarga, Giving up attachment to the body, etc. 6. Dhyana, concentration. Liberation. When all the karmic matter has left the soul, it becomes the Pure Soul, the Realised (Siddha) or the Liberated (Mukta) Soul, Now in Jainism, the soul is immaterial and has none of the special attributes of Matter. Matter is devoid of consciousness and has none of the special attributes of Soul.

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31 Mind is matter. Karmas are matter. Pleasure and pain are matter. Prosperity and adversity are matter, as being the pleasure and pain feeling karma, due to the presence or absence of some kind of matter. The Saint Shri Kunda Kunda says in Panchastikaya Gatha 82: "Things enjoyable by the senses, the five senses themselves, the bodies (including the five kinds of bodies, the mind, the Karmas, and the other material objects-all this know as matter (pudgala)." All matter is visible, even karmic matter, though not to our physical eye. Certainly mental matter is visible directly to mental knowledge. The inflow and bondage of Karmic matter being the essential causes of all pain and pleasure, it is possible in the light of Jainism to try to find out, what kind of Karma is the cause of a particular kind of pain or failure, and how the inflow of that karma is stopped and how, if it is already bound, it can be shed. If this is done even roughly and approximately, the study of Karmas becomes of immense and intense practical value. Also with caution and patience, it can be tested by and made a subject of, experiments. Perhaps some day in the hands of some lucky scientist, its results may be proved by science, like. The life, etc., in plants, which given as an axiom in Jaina books is proved by Sir Jagdis Chander Bose, only recently scientifically. Soul moulds matter. Every pain and adversity can be treated scientifically and surely in accordance with the Karma Philosophy of Jainism. Hence the necessity of studying the Jaina Karma Philosophy. It is not merely interesting as being of a curious character and great antiquity. It is not important only for the study of the History and evolution of some most important aspects of Philosophy and Religion generally, and particularly of Hindu and Jaina origin. It becomes essential (if it is found to be true) for the diagnosis and cure of, and prescription for our individual, social, moral, economic, political, and religious doubts, difficulties, deficiencies, disputes, troubles, and ailments. The causes and processes of mundane ailments are adumbrated above. Their remedies, as suggested by Jainism for the last 3,000 years at least, must be of interest and guidance. They are the Eleven stages (Pratimas) of the Householder's Life; and the vows, common to the Householder and the Monk, but followed in a more extended and intensive way by the latter.

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32 11. Pratimas. 1. Darshana (faith).- A true Jaina must have a perfect and intelligent, well-reasoned faith in Jainism, 2. e., he must have a sound knowledge of its doctrines and their applications in life. 2. Vrata (vow)-He must observe the five minor vows (anuVratas), the three guna-vratas, and four shiksha-vratas. To give details: he must not destroy any kind of life, must not tell a lie, must not make use of another person's property without the owner's consent, must be chaste, must limit his necessities of life, and avoid the use of food which involves unnecessary killing of living beings. The three guna-vratas are special vows relating to the limitation and determination of his daily work, food, and enjoyment. The remaining four vows relate to his meditation in the morning, noon, and evening, co his keeping fast on certain days, and to his duty of daily giving charity in the form of knowledge, medicine, comfort, and food. 3. Samayika (worship). He must worship regularly in general for forty-eight minutes, three times daily. Worship means selfcontemplation and purifying one's ideas and emotions. 4. Proshadhopavasa (fortnightly must fast). He fasts regularly, as a rule, twice a fortnight each lunar month, 5. Sachitta-tyaga (abstinence from the flesh of conscious creatures). He refrains from taking fresh vegetables, because they are living. 6. Ratri-bhukta-tyaga (abstinence from eating at night). He must not take food at night. There are minute living beings which no amount of light can reveal or disperse, and which must be consumed with meals after sunset. 7. Brahma charya-Celibacy. 8. Arambha-tyaga.--Abandonment of merely worldly engagements and occupations. 9-11. The remaining three stages are preparatory to the monk's life. Their names are parigraha-tyaga, ani nati-tyaga, and ud. yaga, and they enjoin a gradual giving up of the world and retiring into some very quiet place to acquire the knowledge of truth and ultimately to become fit to be a teacher of the path to Liberation. Vows The vows (vratas) are five, i. e., to be free from Injury (Himsa), Falsehood (Anrita),

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33 Theft (Steya), Unchastity (Abrahma), and Worldly attachment (Parigraha). For the fixing of these 5 vows in the mind, there are 5 kinds of meditation (bhavana), for each of the vows. The 5 meditations for the vow against injury are 1. Vaggupti, Preservation of speech; 2. Manogupti, Preservation of mind; 3. Irya, Care in walking; 4. Adana-nikshepana-samiti, Care in lifting and laying down things. 5. Alokitapana-bhojana, thoroughly seeing to one's food and drink. The five meditations for the vow against falsehood are : 1. Krodha-pratyakhyana, Giving up anger ; 2. Lobha >> greed; 3. Bhirutya >> >> cowardice or fear; 4. Hasya ,,. ,, of frivolity; 5. Anuvichi-bhashana, Speaking in accordance with scriptural injunctions. For the vow against theft, the five meditations are : 1. Sunyagara, Residence in a solitary place, like a mountain, cave, etc. 2. Vimochitavasa, Residence in a deserted place; 3. Paroparodhakarana, Residence in a place where one is not likely to be prohibited by others, nor where one should be likely to prohibit others; 4. Bhaikshya-shuddhi, Purity of alms, according to the scriptures ; 5. Sadharma avishamvada, Not disputing with one's co religionists, as to "mine" and "thine." For the vow against unchastity, the five meditations are: 1. Striraga-katha-shravana tyaga, Renouncing of(reading or) hearing stories exciting attachment for women, 2. Tan-manohara anga-nirikshana-tyaga, Renouncing of seeing their beautiful bodies ; 3, Purva ratanu smarana-tyaga, Renouncing of thinking over, rememberance of past enjoyment of women ; 4. Vrishyeshta rasa-tyaga, Renouncing of exciting and aphrodisiac food or drinks ; and 5. Sva sharira sanskara-tyaga, Renouncing of beautifying one's own body; self-adornment.

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For the vow against worldly attachment, the 5 meditations are: giving up infatuation (Raga), and hatred (Dvesha) in the pleasing and displeasing worldly objects of the five senses. The destructive or dangerous and censurable character of the - 5 faults, injury, etc. in this as also in the next world, ought to be meditated upon. One must also meditate, that the five faults, injury, etc., are pain personified, as they themselves are the veritable wombs of pain. And we must meditate upon the 4 following: 1. Maitri, Benevolence for all living beings (Sattveshu). 2. Pramoda, Delight at the sight of beings, better quali fied or more advanced than ourselves on the path of liberation (Guna-adhikshu). 3. Karunya, Pity, Compassion for Klishyamaneshu, the afflicted (klishyamaneshu). 4. Madhyasthya, Tolerance or indifference to those who are uncivil or ill-behaved (Avinayeshu). For Samvega, (the apprehension of the miseries of the world) and Vairagya, (non-attachment to sense pleasures), we should meditate upon the nature of the world and of our physical body. The world is transitory and not fit for love; and the body is impure and hampering in spiritual progress and therefore should be subordinated to the soul. Definitions of the 5 Sins. 1. By passional vibrations, the hurting of the vitalities is injury (Himsa). 2. Injury or himsa is to hurt the Pranas or vitalities, through Pramattayoga, i.e., vibration due to the Passions, which agitate the mind, body or speech. 3. Falsehood is to speak hurtful words through Pramattyoga, passional vibrations (Avirati). 4. Theft is to take anything which is not given through Pramattayoga (Steya). 5. Unchastity is coition or sexual contact, through Pramatta. yoga (Abrahmacharya). Wordly attachment is murchha, infatuation or intoxication through Pramattoyoga, in the living or non-living objects of the world (Parigraha). Worldly objects are said to be Parigraha, because they are the external causes of internal attachment A Vrati or a vower should be without blemish which is like a thorn (shalya) which makes the whole body restless.

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35 This Shalya or blemish is of 3 kinds : 1. Maya-shalya, the thorn of deceit. 2. Mithya-shalya, the thorn of wrong-belief. 3. Nidana, the thorn of Desire for future sense-pleasures. Vowers are of 2 kinds: Agari, house-holders (laymen) and Anagara, house-less (ascetics) One whose five vows are partial is a house-holder. The householder's life has 11 Pratimas or stages given above. The house-holder must be with the following 7 supplementary vows also : 1. Digvrata, Taking a life-long vow to limit his worldly activity to fixed points in all the 10 directions, i.e., East, West, North, South, South-east, East-north, North-west, and West-south, and Up and Down.. 2. Deshavrata, Taking a vow to limit the above also for a shorter period of time, e.g., for one's weekly or daily wordly activity, 3. Anartha danda-vrata, Taking a vow not to commit purpose less sin; It has 5 kinds : 1. Apadhyana, Thinking ill of others; 2. Papopadesha, Preaching of sin to others. 3. Pramada-charitra. Thoughtless or inconsiderate con duct as breaking the boughs of trees, plucking flowers, etc. without any purpose. 4. Himsadana, Giving objects of offence to others. 5. Duhshruti, Reading or hearing bad books. The above 3, 2. e., Digvrata, Deshavrata and Anartha-danda, vrata are called Guna vratas, multiplicative vows, because they raise the value of the 5 vows Ahimsa, etc. 4. Samayika. Taking a vow to devote so much time everyday. once, twice or three times, at sunrise, sunset and noon to contemplation of the self for spiritual advancement. 5. Proshadhopavasa, Taking a vow to fast on 4 days of the month, viz. the two 8th and the two 14th days of every lunar fortnight. Fast means abstention from food and drink, and devoting one's time to religious study and contemplation, etc. 6. Upabhoga, pari bhoga parimana. Taking a vow every day limiting one's enjoyment of consumable and non-consumable things. 7. Atithi-Samvibhaga. Taking a vow to take one's food only after feeding the ascetics with a part of it. If ascetics are scarce, another person may be fed in their place, if he is observing the vows of a house-holder or is possessed of right belief ; or any afflicted or poor person. everyday,

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36 These last 4, i. e., Samayika, Proshadhopavasa, Upabhoga parimana and Atithi Sam vibhaga are called Shikshavratas, disciplinary vows, so called because they are preparatory for the discipline of an ascetic's life. The house-holder is also the observer in the last moments of his life, of the process of Sallekhana peaceful death which is characterised by non-attachment to the world and by a suppression of the passion. Thus the house-holder's vows are 12, with the last or peaceful death as their supplement. There are 5 defects or partial transgressions which should not be found in a man of right-belief. 1. Shanka, Doubt, Scepticism ; 2. Kanksha, Desire of sense-pleasures ; 8. Vichikitsa, Disgust at any thing, e.g., with a sick or deformed person ; 4. Anyadrishti prashansa, Thinking admiringly of wrong believers ; 5. Anyadrishti-sanstava, Praising wrong believers. There are 5 defects respectively in each of the 5 vratas, vows, and 7 Shila, supplementary vows, which should be avoided. The partial transgressions of the first vow Ahimsa are : 1. Angrily or carelessly tying up an animal or human being. beating 3. mutilating " ., >> overloading >> >> >> >> 5. , , with-holding food or drink from an animal or human being. The partial transgressions of the second vow Satya are: 1. Mithyopadesha, Preaching false doctrines, 2. Rahobhyakhyana, Divulging the secret (actions of man and woman,) 3. Kuta-lekha-kriya, Forgery and perjury. 4. Nyasaapahara, Unconscientious dealing by means of speech, e.g. A deposits Rs. 1,000 with B. and then thinking that he has deposited only Rs. 900, demands Rs. 900. B. says : Yes, take whatever you deposited and gives him Rs. 900. This is Nyasapahara. 5. Sakara-mantra-bheda, Divulging what one guesses by seeing the behaviour or gestures of others, who are consulting in private.

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37 The partial transgressions of the third vow, Achaurya, are : 1. Stena prayoga, Abetment of theft. 2. Tad ahritadana, Receiving stolen property. 3. Viruddha-rajyatikrama, Illegal traffic, e. g. by sell ing things at inordinate prices in time of war, or to alien enemies etc. 4. Hinadhika-manonmana, False weights and measures. 5. Prati rupaka-vyavahara, Adulteration. The partial transgression of the fourth vow Brahmacharya are : 1. Para vivaha-karana, bringing about the marriage of people who are not of one's own family. 2. Itvarika-pari-grahita gamana, Intercourse with a married immoral woman. 3. Itvarika-apari-grahita-gamana, Intercourse with an unmarried immoral woman. 4. Ananga-krida, Unnatural sexual intercourse. 5. Kama-tibrhabhinivesha, Intense sexual desire. The partial transgressions of the fifth vow, Parigraha-parimar vrata, arise when a man limits the quantity of say two kinds of things, but then changes the proportion of those things, although the quantity remains the same, e. g., he limits his land-possessions to 4 fields and 2 houses. Then wanting a house more, he acquires 3 houses and reduces the fields by one. Thus though the number and possibly the value of his possessions may remain the same, still the limit of his vow is partially transgressed. This sort of transgression may be between 5 pairs of possessions as follows: 1. Fields, and Houses. 2. Silver, and Gold. 3. Cattle, and Corn. 4. Female-servant, and Male-servant. 5. Clothes, things of toilet, etc., and Bhanda, crockery or utensils. The partial transgressions of the first Gunavrata, Dig-vrata, are : 1. Urdhva-vyatikrama, In passion or negligence to go up higher than your limit in the vow. 2. Adhah-vyatikrama, In passion or negligence to go down lower than your limit in the vow.

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38 3. Tiryag-vyatikrama, In passion or negligence to go in the other 8 directions, beyond your limit in the vow. 4. Kshetra-vriddhi, In passion or negligence to increase in one and decrease in the other direction, the boundaries of the distance which is the limit in the vow. 5. Smrity-antaradhana, Forgetting the limit in the vow but still to go on recklessly. This transgression will arise even if the limit of the vow is not exceeded. The partial transgressions of the second Guna, Desha-vrata,are: 1. Anayana, sending for something from beyond the limit. 2. Preshya-prayoga, sending some one out beyond the limit. 3. Shabda anupata, sending one's voice out beyond limit e. g., by telephone. 4. Rupanupata, making signs for persons beyond the limit; as the morse code with flags, etc. 5. Pudgala-kshepa, throwing something material beyond the limit. The partial transgression of the "third Guna vrata ", i.e. Anarthad-anda-vrata, are : 1. Kandarpa, poking fun at another. 2. Kaut-kuchya, gesticulating, and mischievous practical joking. 3. Maukharya, Gossip, garrulity. 4. Asamikshya dhikarana, overdoing a thing. 5. Upa-bhoga, paribhoga-anarthakya, Keeping too many consumable and non-consumable objects. The partial transgressions of the Samayika Shiksa vrata, are:1. Mano-dushpranidhanam, misdirection of mind during meditation, 2. Kaya-dushpra-nidhanam, misdirection of body during meditation. 3. Vaka-dushpranidhanam, misdirection of speech during meditation. 4. Anadara, lack of interest in meditation. 5. Smrityanupasthana, forgetting of due formalities.

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39 The partial transgression of the second Shiksha vrata, i.e., Proshadhopavaga are: 1. Apratyavekshita-apramarjita -utsarga, to excrete in a place without inspecting and without sweeping it. 2. Apratyavek shita-apramarjita adana, To take up or lay down things in a place, without inspecting and without sweeping it. 3. Apratya-vekshita-apramarjita-Sanstaropakramana, to spread a mat or seat in a place, without inspecting and : without sweeping it. 4. Anadara, lack of interest. 5. Smritya anupasthana, forgetting of due formalities. The partial transgression of the third Siksha vrata i.e. Upbhoga paribhoga-parimana vrata, are: 1. Sachitta hara, taking living things, e.g., green veget ables (which were given up). 2. Sachitta-sambandha-Ahara, taking anything connected with a living thing, e.g., using a green leaf as a plate. 3. Sachitta-sammishra-Ahara, Taking a mixture of living and non-living thing; e. g., food with unripe seeds. 4. Abishava-Ahara, taking aphrodisiacs, or strengthening or exciting food. 5. Duh-pakva-Ahara, taking badly cooked food. The partial transgression of the fourth Shikshavrata i. e., Atithi samvibhaga vrata, are: 1. Sachitta niksehpa, placing the food on a living thing, e. g., on a green plantain leaf. 2. Sachitta-apidhana, covering the food with living thing. 3. Paravyopadesha, delegation of hosts' duties to another. 4. Matsarya, lack of respect in giving, or envy of another donor 5. Kalatikrama, not giving at the proper time. The partial transgression of Sallekhana peaceful death are : 1. Jivit asansha, desire to prolong one's life. 2. Marn ashansha, desire to die soon. 3. Mitr anura ga. attachment to friends. 4. Sukh anubandha, repeated remembrance of past enjoy ment. 5. Nidana, desire of enjoyments in the next world. Charity. Charity is the giving of one's belongings for the good of one's self and of others.

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40 The fruition of charity is different according to difference in: 1. Vidhi, manner of giving. 2. Dravya, thing given. 3. Datri, person who gives; and 4. Patra, person to whom it is given. 5. The manner of giving is of the following 9 kinds : 1. Sangraha, Respectful reception of an ascetic. The usual formula is : " Welcome! welcome! Food and drink are pure here." 2. Uchcha sthana, Seating him on an exalted seat. 3. Pad-odaka, Washing his feet. 4. Archana, Worshipping him. 5. Pranama, Bowing to him. 6-8. Vak-kaya-manah-shuddhi, Being pure in speech, body and mind. 9. Eshana shuddhi, Faultless way of giving food. The thing given must be helpful in study and austerities. The person who gives must have 7 qualities. 1. Aihika-phalanapeksha, Must not wish any gan in this world in its exchange. 2. Kshanti, Must give calmly without anger, 3. Mudita, Must be happy at giving. 4. Nishkapatata, without deceit. 5. Anasuyatva, without envy. 6. Avish aditva, without repentence; and 7. Nirahankar atya, without pride. The person to whom it is given must be one of the three kinds : 1. Uttama patra, Ascetics; 2. Madhyama patra, Laymen with vows; 3. Jaghanya patra, Laymen with right belief, but not with vows. These three with right belief are called Supatra, good donees; and those who are with proper external conduct, but without real right belief are Kupatras, improper donees. Unworthy donees Apatras are those who have neither proper external conduct, nor real right belief. There is no merit in giving them anything. There is also a Karuna-dana, or the gift of compassion to anyone Jaina or non-Jaina, human or Sub-human being, who is in need of it. This Charity is of 4 kinds : 1. Ahara, Food. 2. Aushadhi, Medicine,

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3. Abhaya, Re-assuring the frightened, or removing their cause of fear. 4. Vidya, Knowledge. The 14 Stages, and 148 Karmas. The 14 Spiritual Stages are: 1. Mithyatva, Wrong belief. Delusion. The thought-activity of the soul due to the operation of the right belief-deluding karmas. In this, the soul does not believe in the right path to Liberation. From the first, i.e., this Guna sthana, the soul goes to the 4th Gunasthana always. 2. Sasadana. Downfall. When there is operation in the 4th stage of one of the 4 Anantanubandhi kashayas, Error-feeding passions, the soul falls down to the first stage through the second a the thought-activity in the passage through, is called Sasadana. 3. Mishra, mixed. Operation of Samyak-mithyatva-mohaniya karmas or Mishra Mohaniya. Belief in right and wrong at one and the same time. This is reached always on falling down from the fourth stage. 4. Avirata-samyaktva. Vowless right-belief. Belief is produced by the Upashma, subsidence of the 4 Anant anubandhi kashavas. Error-feeding passions and one or three kinds of right-belief. deluding karmas respectively, i. e., one for a soul who has never been. or three, for a soul who has been in possession of Samaktva, right belief. The soul here has belief in the path of Liberation, but cannot observe the rules of conduct for attaining Liberation. Three kinds of thought activity may be noted in this stage: 1. Upashama-samyakta is attained by the Upashama, Subsidence of 5 or 7 kinds of deluding karmas. 2. Kshayika samyakta is attained by the destruction of the 7 prakrities. 3. Kshayopashama samyakta is attained by the destruc tion or subsidence of 6, and the continuous operation of the 7th, ie. Samyak-prakrti-mithyatva, right-beliefclouded-occasionally-by-the-slightest wrong belief. This kind of thought activity is characterised by 3 defects; i.e.:1. Chala, the defect of being shaken in his right belief, e. g. thinking that, worship of Shantinatha will bring calmness ; or that of Parsvanatha will remove obstacles, etc., etc., whereas all Arhats are the same.

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42 2. Mala, the defect of having the thought-activity soiled by one or more of the defects or transgressions, e. g., Shanka, doubt; Kanksha, desire of sense pleasures; Vichikitsa, hatred of the sick and deformed, etc.; Anya-drishti-prashansa. Thinking admiringly of wrong believers; and Anya-dirishti-samstava, Praising wrong believers. 3. Agadha, the defect of losing firm hold of right belief, e. g., dedicating a temple and still thinking it to be one's own property. 5. Desha virata, Partial vows, i.e. taking the Partial vows. All the 11 Pratimas or stages of a layman's life come in this stage. These are given supra, page 6. Pramata virata, imperfect vows, after renunciation of all wordly objects, still occasionally to turn the mind to the service or needs of the body. This is, pramattabhava, careless, slackness in concentration. Henceforth the stages are all in the life of a Muni, " Saint. 7. Apramatta virata. Perfect vows, Renouncing the careless, slackness of the 6th gunasthana, and being absorbed in spiritual contemplation (Righteous concentration of the highest type). From here, there are 2 Shrenis, or ways of ascent; 1. Upashama shreni in which the right-conduct-deluding karma subsides; 2. Kshapaka-shreni, in which it is being destroyed. This last is the necessary way to Moksha, Liberation. 8. Apurva karana, new-thought-activity, Karana or thoughtactivity which the saint's soul had never yet acquired. This is the beginning of the first Shukladhyana, pure concentration on the pure, Atma or self. 9. Anivritta-karana. advanced thought-activity, special thought activity of a still greater purity. A stage of Prathama Shukladhyana. 10. Suksma-samparaya, slightest delusion. All passions are destroyed or have subsided, except very slight nominal greed, this is also first Shukladhyana. 11. Upa shanta-moha or Upa-shanta-kashaya, subsided delusion. A thought-activity which is produced by the subsidence of the entire right-conduct-deluding karmas. This is also first Shukladhyana. A saint must fall down from here, but if strong enough, he can resume his ascent from the Kshapaka mode of ascent in the 8th stage.

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43 12. Kshina moha, delusionless. The entire right-conduct-deluding karmas are destroyed, in this stage, and the thoughtactivity produced belongs to the 2nd Shukladhyana. The saint attaining this, does so directly from the 10th stage without passing through the 11th stage. 13. Sayoga kevali, Vibrating-Perfect soul. Before commencing this, the soul must have destroyed the three remaining destructive karmas knowledge-obscuring, conation-obscuring and obstructive karmas. Here the soul becomes Arhat or Perfect soul in human body with vibrations in it. Preaching and Peregrinations belong to this stage. 14. Ayoga-kevali, vibrationless perfect soul. This is attained when there is before the sayoga kevali's Liberation, just enough time to speak out the 5 letters a I u R lR . In this stage-a very brief one indeed-the vibrations of the holy body cease, and the soul attaining Peace and Bliss, becomes one with itself and leaving the body is called SIDDHA. Now let us see from what particular kind of the 148 karmas the soul is freed in each stage. This can be caught at a glance from the following table :

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Name of stage. Sub-classes which are bind able. Sub-classes which ce ise to be bind- able at the end of the stage. Operable sub classes. Sub-classes which cease to be oper: Sub-classes which able at the end of are attendant. this stage. Sub-classes which are now attendant at the end of the stage. False belief Back-sliding or Downtall Mixed right and wrong-belief Oor 7 (58) 117 (1) 101 74 (2) 16 (5) 25 (61 117 (15) 111 (16) 100 (17) 5 (21) 9 (22) 123) Vowless right-belief 77 (3) 10 (7) 104 (18) 17 (24) 148 (35) 145 136) 147 (37) 141 or (38) 188 140 (38) Or 147 39) 139 (38) Partial Vows 4 (8) 8 (25) Eolo lalalalala 10 - Serial No. Imperfect Vows 6 (9) (19) 5 (26) or Perfect Vows 59 (4) 1 (10) 4 (27) 146 (40) 139 (38) or 146 138 New thought-activity 36 (11) 6 (28) or Advanced thought-activity ... 5 (12) 6 (29) 138 or 142 102 (43) All bat passionless 16 (13) 1 (30) or 142 101 (44) Subsided delusion 2 (31) og 142 101 12 Destroyed delusion Vibratory Omniscience 16 (32) 30 (33) olol 1 (14) 42 (20) 85 (45) 1 Non-Vibratory Omniscience 12 12 (341 85 (46)

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= 45 (1) The total number of Sub-classes is 148. Of these there are 26 sub-classes which are included in some others of which they are a sort of inseparable accident, and therefore really only 122 distinct sub-classes can come into action at a time. The 26 are as follows: The body (Sharira) karma is of 5 kinds: Physical, Fluid, Assimilative, Electric, and Karmic. The molecular bondage (Bandhana) and interfusion (Samghata) is of 5 kinds each. But the bondage and the fusion are entirely dependant on and associated with the 5 bodies. Therefore these 10 may be considered as nondistinct (Avina-bhavi). The touch, taste, smell, and colour sub-classes are respectively 8, 5, 2, and 5 in number. But each class has a distinct activity, i. e., there are only 4 distinct sub-classes from this view point. Thus 16, may be considered as non distinct. Deducting the above 10 and 16, i. e. 26 from 148, we get 122 sub-classes. Out of these 122 distinct sub classes 2, i.e. Clouded-Right-Belief and Mixed-Right-and-Wrong Belief sub-classes cannot be bound in the first stage of wrong belief, where the soul has and can have the bondage by the Wrong Belief Deluding Karma alone. Thus the number of bindable sub classes becomes 120. But the soul in this stage cannot possibly have bondage of Sharira or an Aharaka Assimilative-body; Aharaka- Angopanga or Assimilative limbs and minor limbs; nor the Tirthankara-body-making-Karma. Deducting these three from the 120, we get 117 as the total number of bindable Karmas in this stage. (2) The Hellish and Sub-human Age have had their bondageseparation (Bandha Vyuchchhitti) at the end of the first and second stage respectively. But in this stage no agekarma is ever bound; therefore the Human and Celestial Age Sub-classes also must be excluded. At the end of the second stage we had 101-25-76 bindable subclasses. Deducting the 2 from this 76 we get 74. (3) In this stage the human, and Celestial Age and the Tirthankara-body sub-classes can also be bound. Therefore to the above 74 these 3 must be added, making the bindable sub-classes 77. (4) The Aharaka Sharira or Assimilative body and the Aharaka Angopanga or Assimilative limbs and minor limbs sub-classes are bound only here, therefore (63-6)- 57 plus these 2-59 is the bindable total here.

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(5) At the end of this stage there is the bondage separation of the following 16 sub-classes : (1) Mithyatva, Wrong Belief. (2) Napunsaka veda, Common sex inclination. (3) Narakayu, Hellish Age. (4) Naraka Gati, Hellish Condition of existence. (5) Ekendriya Gati, One-sensed Genus. (6) Dvendriya Jati, Two (7) Tendriya Jati, Three , (8) Chaundriya Jati, Four , (9) Hundaka Sansthana, Unsymmetrical Figure. (10) Asamprapta Sripatika Samhanana, Loosely-jointed bones. (11) Naraka-Anupurvi, Hellish Migratory form. (12) atapa, Radiant Heat. (13) Sadharana, Group-Soul. (14) Sthavara, Immobile. (15) Sukshma, Fine body. (16) Aparyapti, Undevelopable. That is, the soul which passes from this stage onwards, leaves behind him the liability to be bound by these 16 sub-classes. In the next stage the total number of his bindable sub-classes is is 117-16 = 101. (6) The following 25 sub-classes cease to be bindable after this stage. (1) Nidra-Nidra, Deep sleep, (2) Prachala-Prachala, Deep drowiness. (3) Styanagriddhi, Somanambulism. (4) Anantanubandhi Krodha, Error-feeding Anger, (5) Mana, ,, Pride. (6) Maya, Deceit, (7) Greed. (8) Striveda, Feminine Sexual Inclination. (9) Tiryauncha Ayu, sub-human age. (10) Tiryancha Gati, sub-human condition of existence. (11) Nyagrodha Parimandala Samsthana, Banyan-tree like figure. (12) Svati Samsthana, Snake-hole-like igure tapering. (13) Kubjaka Samsthana, Hunch-back, (14) Vamana. ,, Dwarf. Lobha,

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47 . (15) Bajra Naracha Samhanana, Adamantine joints and bones. (16) Naracha Samhanana, Unbreakable joints and bones. (17) Ardha Naracha Samhanana. Semi-unbreakable joints and bones. (18) Kilita Samhanana. Jointed or Riveted bones. (19) Tiryancha Anupurvi. Sub-human migratory form. (20) Udyota, Gold light. (21) Ashubha Vihayogati. Awkward movement, (22) Durbhaga. Unprepossessing. (23) Dusvara. Harsh-voiced. (24) Anadeya. Dull appearane. (25) Nicha Gotra. Low family, (7) The 10 sub-classes of bondage-separation are:(1) Apratyakhyana Varniya Krodha. Partial-vow-pre venting Anger. (2) Apratyakhpana Varniya Mana, Pride ,, , Maya, Deceit , ,, Lobha, Greed .. (5) Manushya Ayu. Human age. (6) , Gati. Human condition. (7) Audarika Sharira. Physical body. (8) , Angopanga, Physical Limbs and minor limbs. (9) Bajra Naracha Samhanana. Adamantine joints and bones. (10) Manushya Anupurvi. Human migratory form. (8) The four are perfect-vow-preventing Anger, Pride, Deceit, and Greed. (9) The six are: (1) Asata Vedaniya. Pain-feeling. (2) Arati. Dis-satisfaction. (3) Shoka. Sorrow. (4) Ashubha-nama-karma. Ugly body. (5) Asthira >> , Unsteady circulation of blood. (6) Ayashahkirti ; bringing bad name. (10) The Deva Ayu or celestial age karma ceases to be bind. able after the end of this, the 7th stage. .

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(11) The 36 are:(1) Nidra. Sleep. (2) Prachala. Drowsiness. 48 (3) Hasya. Laughter. (4) Rati. (5) Bhaya. Fear. Indulgence. (6) Jugupsa. Disgust. (7) Deva Gati. Celestial condition of existence. (8) Panchendriya Jati. Five sensed genus of beings. (9) Vaikriyika Sharira. Fluid body. (10) Aharaka Sharira. Assimilative body. (11) Taijasa Sharira. Electric body. (12) Karmana Karmic body. (13) Vaikriyika-angopanga, Limbs and minor limbs in 97 fluid body. (14) Aharaka angopanga Limbs and minor limbs in assimilative body. (15) Nirmana, Formation. (16) Sama-chaturasra-Samsthana, Figure with perfect proportion all round. (17) Sparsha, touch. (18) Rasa, taste. (19) Gandha smell. (20) Varna colour. (21) Devagatyanupurvi. Celestial migratory form. (22) Agurulaghu, Not heavy-light. (23) Upaghata, Self distructive. (24) Paraghata, Destructive. (25) Uchchhvasa, Respiration. (26) Shubha Vihayogati, Graceful movement. (27) Pratyeka Sharira, Individual-body-plant. (28) Trasa, Mobile. (29) Subhaga, Amiable personality. (30) Susvara, Sweet-voiced. (31) Shubha, Beautiful body. (32) Badara, Gross (body). (33) Paryapti, Developable. (34) Sthira, Steady (circulation of blood.) (35) Adeya, Radiant appearence. (36) Tirthamkara. A Tirthamkara's career with all its grandeur, when he preaches and completes His ministry.

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49 (12) The five are:(1) Samjvalana-krodha, Perfect-conduct-preventing Anger. (2) Mana Pride. (3) Maya Deceit, | Lobha Greed. (5) Pumveda, masculine-inclination. (13) The sixteen are: (1) Mati-Jnanavaraniya, Sensitive knowledge-obscuring (2) Shruta Scriptural >> (3) Avadhi Visual (4) Manahparyaya ,, Mental (5) Kevala Perfect (6) Chakshu darshanavaraniya, Ocular Conation-obs curing (7) Achakshu Non-ocular >> (8) Avadhi Visual (9) Kevala-darshanavaraniya, Perfect Conation-obscur ing. (10) Yashahkirti, Bringing good fame, (11) Uchcha-gotra, High-family, (12) Dana-antaraya, Charity obstructive. (13) Labha , Gain (14) Bhoga u Enjoyment (15) Upabhoga ,, 'Re-enjoyment , (16) Virya , Power (14) Sata-vedaniya or Pleasure-feeling karma ceases to be bindable after the end of this stage. (15) All the bindable sub-classes can become operable in this stage, therefore the number of operable sub-classes in this stage is 117. (16) Out of the 117 operable, 5 cease to be operable at the end of the first stage thus leaying 112. But in this stage the naraka-Anupurvi or hellish migratory form cannot operate, therefore the total is 111. (17) At the end of the second stage the number of operable sub-classes was 111-9-102. There is no transmigration in this stage, therefore the 4 migratory sub-classes must be deducted from it. But as the Hellish migratary subclass has already ceased at the end of the first stage, therefore only 3 are to be deducted, leaving 99-(102-3).

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50 But as in this stage there is the operation of the Mixed Right and Wrong Belief Sub-classes, therefore the total of operable sub-classes is 100. (18) To the above 100 the following 5 have to be added, the 4 migratory sub-classes and the slightly-clouded RightBelief sub-class, and mixed belief is to be directed. Thus there are 104. (19) At the end of the fifth stage, the operable sub-classes were 87-8-79. To these have to be added the Aharaka Sharira, Assimilative Body and the Aharaka Angopanga Assimilative Limbs and minor Limbs. Thus making the total 81. (20) At the end of the twelfth stage the operable sub-classes were 57-16-41. To these the Tirthankar sub-cl ass being added makes the total 42. (21) At the end of this stage there is an operation separation (Udaya Vyuchchhitti) of the following 5 sub-classes which cease to operate in the soul in any further state. (1) Wrong Belief. (2) Atapa. (3) Group souled. (4) Fine body. (5) Undevelopable. (22) The nine are as follows: (1) Anantanubandhi-krodha, Right-belief-preventing (2) (3) (4) "" "" (5) Ekendriya-Jati. One-sensed-genus of beings. (6) Doendria (7) Tendriya (3) Chaundriya (9) Sthavara (23) Samyaktva-Mithyatva-Prakriti Mixed Right and wrong Belief ceases to operate. Two 33 Three Four 03 Immobile,, "" 39 (24) The 17 are: (2) (3) (4) "3 "3 19 "D "" 39 33 39 (1) Apratyakhyanavaraniya-krodha. 91 Mana, Maya, Lobha, "" 81 31 35 99 39 Mana, Maya, Lobha, 16 39 "" "" "" 33 "" "" 39 33 d. "" 99 97 33 33 29 13 Partial-vow-preventing Anger. Pride. Deceit. Greed. "" Anger. Pride. Deceit Greed.. 23 **

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51 (5) Narakayu, Hellish age. (6) Devayu, Celestial age. (7) Naraka Gati. Hellish condition of existence. (8) Deva Gati ; celestial (9) Vaikriyika-Sharira, Fluid body. (10) Vaikriyika-angopanga, Limbs and minor-limbs in fluid bodies. (11) Narka anupurvi, Hellish-migratory form. (12) Tiryancha , Sub-human , (13) Manushya ,, Human (14) Deva , Celestial (15) Durbhaga, ,, Unprepossessing, (16) Anadeya, Non-impressive. (17) Ayashakirti, Notoriety, (25) The eight are: (1) Pratyakhya-navaraniya-krodha, Total-vow-prevent ing Anger. (2) Mana. , ,, , Pride. (3) Maya. , ,, Deceitr. (4) Lobha. ,, ,,, Greed. (5) Tiryanchayu-Sub-human age. (6) Tiryancha gati. Sub-human condition of existence. (7) Udyota, Cold light. (8) Nicha-gotra, Low family, (26) The five are : (1) Nidra-nidra, Deep sleep. (2) Prachala-prachala, Heavy drowsiness. (3) Styanagriddhi, Somnambulism. (4) Aharaka-sharira, Limbs and minor limbs in assi milative body. (5) Aharaka-angopanga, Limbs and minor limbs in assimilative body, (27) The four are: (1) Samyaktva Prakriti. Slightly clouded right-belief. (2) Ardha naracha samhanana, Semi-unbreakable-joints and bones. (3) Kilita Samhanana, Riveted Jointed-bodies, (4) Asamprapta-Sripatika-samhanana, Loosely jointed bones.

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62 (28) The six are:- . (1) Hasya. Laughter. (2) Rati. Indulgence. ) Arati. Dissatisfaction, (4) Shoka, Sorrow. (5) Bhaya, Fear. (6) Jugupsa, Disgust, (29) The six are : (1) Samjvalna-krodha,Perfect-conduct-preventing Anger (2) , Mana, 1 ,, Pride. (3) ,, Maya. , Deceit. (4) Striveda, Feminine inclination, (5) Pumveda, Masculine , (6) Napumsaka veda, Common sex , (30) The samjvalana Lobha, Perfect-conduct-preventing-Greed sub-class ceases to be operable. (31) The two are :(1) Bajra-Naracha-Samhanana, Adamantine joints and bones. (2) Naracha >> Unbreakable >> (32) The sixteen are:(1) Mati-Jnana-Avarniya, Sensitive-knowledge-obscur ing. (2) Shruta Scriptural >> >> (3) Avadhi Visual 3) Manahparyaya Mental (5) Kevala Perfect (6) Chakshu-Darshana-Avarniya. Ocular-conation. obscuring. (7) Achakshu Non-ocular (8) Avadhi Visual (9) Kevala Perfect (10) Nidra, Sleep. (11) Prachala, Drowsiness. (12) Dana-antaraya, Obstructive of charity. (13) Labha ,, Gain. (14) Bhoga >> ,, Enjoyment. (15) Upabhoga, ,, Re-enjoyment. (16) Virya. >> ,, Power. (33) The thirty are as follows:(1) Either, Sata vedaniya, Pleasure-feeling. or Asata , Pain , (2) Audarika sharira, Physical body,

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33 (3) Taijasa sharira, Electric Physical body. (4) Karmana-Sharira, Karmic body. (5) Audarika-angopanga, Limbs and minor limbs in physical bodies. (6) Nirmana, Formation. (7) Sama-chaturasra Samsthana, Perfect symmetry all round. (8) Nyagrodhaparimandala, Banyan-tree-like Figure. (9) Svati Samsthana, Snake-hole-like Figure. *(10) Kubjaka ,, Hunch-back. (11) Vamana , Dwarf. (12) Hundaka , Unsymmetrical or deformed. (13) Vajravrishabha-naracha-samhanana, Adamantine nerves, joints and bones. (14) Sparsha, touch. (15) Rasa, taste. (16) Gandha, smell. (17) Varna, colour, (18) A gurulaghu, not-heavy-light. (19) Upaghata, self-destructive. (20) Paraghata, destructive, (21) Uchhasa, respiration. (22) Shubha-vihayogati, Graceful movement. (23) Ashubha , Awkward , (24) Pratyeka-sharira, Individual body. (25) Susvara, sweet-voiced. (26) Duhsyara, Harsh-voiced. (27) Shubha, Beautiful (body). (28) Ashubha, Ugly (bad). (29) Sthira, Steady circulation of blood. (30) Asthira, unsteady circulation of blood. (34) The twelve are: (1) Either Sata-Vedaniya, Pleasure-feeling. or Asata i Pain-feeling. (2) Manushya ayu, Human-age. (3) Manushya gati, human condition of existence. (4) Panchendriya-jati, five-sensed beings. (5) Trasa, mobile. (6) Subhaga, amiable. (7) Badara, gross (body). (8) Paryapta, developable. (9) Adeya, Radiant appearance.

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54 (10) Yashah-kirti, Bringing good fame. (11) Tirthamkara, a Tirthamkara's body. (12) Uchcha-gotra ; High-family. (35) Although only 117 sub-classes are bindable and operable in this stage, yet all the 147 exist for the soul who is in this stage, as at any time the 31 sub-classes which were unbindable here may became bindable in a subsequent stage. (36) The following three are not possible in this : (1) Aharaka sharira; Assimilative body. (2) ,, angopanga, limbs and minor limbs in Assimi. lative body. (3) Tirthamkara, a Tirthamkar's body. (37) The Tirthamkara-body-making karma is not possible here. (38) If the wrong-belief has been destroyed, then the Right believer has the existence of 141, as he has already destroyed the following 7: (1) Mithyatva, wrong-belief. (2) Samyakgmithyatva, right-Wrong-belief. (3) Samyaktva Prakati, Clouded right-belief. (4) Anantanubandhi Krodha, Error-feeding or right belief preventing Anger. (5) , Mana, Error-feeding or right-belief preventing Pride. (6) , Maya, error-feeding or right belief preventing Deceit. (7) Lobha,Error-feeding or right belief preventing Greed. (39 The one less here is the Narakayu or Hellish age separated at the end of the fourth stage. (40) The one less here is the Tiryancha-ayu or sub-human age separated at the end of the fifth stage (41) Devayu or celestial age sub-class ceases to exist here. (42) The four are : (1) Anantanubandhi krodha, error-feeding or right belief preventing Anger. Mana, Error-feeding or right-belief preventing Pride. Maya, error-feeding or right belief preventing Deceit. Lobha, error-feeding or right-belief preventing Greed.

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55 7 (43) For the soul on the subsidential ladder, whether his Right Belief is acquired by the subsidence or by the destruction of the wrong-belief Karma, the numbers are 142 and 138 respectively in the 9th stage. But on the destructive ladder, the following 36 also cease to exist, leaving 138 - 36-102. (1) Nidra-nidra, Deep sleep. (2) Prachala-prachala, Heavy drowsiness. (3) Styanna gridhi, somnambulism. (4) Apratya-khyana-varaniya-krodha, Partial vow-pre venting Pride. (5) ,, ,, ,, Mana, Partial vow-prevent ing Pride. Maya, Partial vow-prevent ing Deceits >> Lobha Partial vow-prevent ing Greed. (8) Pratya-khyan-avaraniya krodha, Total vow-prevent ing Anger. (9) ,, ,, ,, Mana, Total vow-prevent ing Pride (10) ,, ,, ,, Maya Total vow-prevent ing Deceit. (11) ,, ,, .,, Lobha, Total vow-prevent ing Greed. (12) Samjvalana-krodha Perfect conduct preventing Anger. Mana, Pride. (14) Maya, , Deceit. (15) Hasya, Laughter. (16) Rati, Indulgence. (17) Arati, Dissatisfaction. (18) Shoka, Sorrow. (19) Bhaya fear. (20) Jugupsa, disgust. (21) Striveda, feminine inclination. (22) Pumveda, masculine, (23) Napumsakaveda, common sex inclination. (24) Naraka Gati, hellish condition of existence. (25) Tiryancha ,, Sub-human , (26) Ekendriya Jati, One-sensed Genus of beings. (13) ,

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56 (27) Dvindreya Jati, Two sensed Genus of beings. (28) Tendriya , Three , (29) Chatureudriya Jati Four , (30) Naraka-gati-anupurvi, hellish migratory form. (31) Triyanch, , , Sub-human (32) Atapa, hot light, radiant heat. (33) Udyota, cold light. (34) Sadharana Sharira, common body. (35) Sthavara, Immobile. (36) Sukshma, Fine (body). (44) The Sanjvalana Lobha or slightest Greed Sub-class ceases to exist here. (45) There is existence-separation of the following 16 at the end of the 12th stage: (1) Mati-jnanavaraniya, Sensitive-knowledge-obscuring. (2) Shruta , Scriptural (3) Avadhi Visual (4) Manahparyaya >> Mental (5) Kevala Perfect (6) Chakshu-darshanaraniya, Ocular-conation obscuring (7) Achakshu Non ocular , (8) Avadhi Visual (9) Kevala Perfect (10) Nidra Sleep (11) Prachala Drowsiness, (12) Dana-antaraya, , Obstructive of charity. (13) Labha ,, gain. (14) Bhoga >> >> ,, Enjoyment. (15) Upabhoga-antaraya, - . Re-enjoy ment. (16) Virya ,, Power. (46) In this stage there is the existence of 5. But in the penultimate instant 72 cease to exist and in the last instant the remaining 13 also cease to exist, leaving the soul entirely free from Karmic matter in its pure condition of Siddhahood. Obeisance to the Siddhas !

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JAINA SIDDHANTA SHRI GOMMATASARA KARMA-KANDA gommaTasAraH / (karmakANDam ) CHAPTER 1. Description of the Prakriti or Nature of Karmas. paNamiya sirasA romiM guNarayaNavibhUsaNaM mahAvIraM / sammattarayaNaNilayaM payADasamuttiNaM vocchaM // 1 // praNamya zirasA nemiM guNaratnavibhUSaNaM mahAvIram / samyaktvaratnanilayaM prakRtisamutkIrtanaM vakSyAmi // 1 // 1. Having bowed with the head to Lord Nemi, (who is) adorned with the jewels of the pure soul's attributes, a great hero, (and) a mine of the gem of right-belief, I shall speak of the description of the Prakriti or nature of Karmas. payaDI sIla sahAvo jIvaMgANaM araNAisaMbaMdho / kovale malaM vA tAraNasthittaM sayaM siddhaM // 2 // prakRtiH zIlaM svabhAvaH jIvAGgayoranAdisambandhaH / kanakopale malaM vA tayorastitvaM svayaM siddham // 2 // 2. The eternal bondage of soul and Karmic matter is their nature, "Prakriti", "Shila", "Svabhava". The existence (of soul and Karmas ) is self-proved (as) the dirt in golden ore. Commentary. The union of soul and matter is self-proved. This is the first point from which Jainism starts. This corresponds to the mighty and pregnant division of all things into Jiva and Ajiva, i. e., living and non-living, or soul and non-soul. Soul always, and soul

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THE SACRED BOOKS OF THE JAINAS. alone, has consciousness. It alone is living, i. e., is Jiva. All else is non-soul, non-living, devoid of consciousness, which never had and never shall have consciousness, and is incapable of being conscious. Everything that is not Jiva is without consciousness. Pure soul is pure consciousness. Pure non-soul is without consciousness, or without any semblance of consciousness. This is not a merely logical division, convenient for analysis, arrangement or exposition. It is a basic fact. It must be thoroughly understood. Any error or doubt about this will certainly vitiate one's understanding of Truth. The duality of a human being is obvious. My nails are different from my idea of Shakespeare, or my ambition of being a worthy citizen of my country. The nail detached from me is dead matter. Not so the idea of Poetry or Patriotism. A still finer observation may be made. Life means a grouping together of so many vitalities, e. o. those faculties which enable me to apprehend objects by means of my senses, or to sense my own powers of body, speech and mind, or my respiration. These vitalities exist in me, but not in dead matter. Every fact in life, to the truly observant soul, cries out in a most unmistakeable tone the message of this inherent and inevitable mundane duality. There is Life. There is Lifelessness. We see it in every thing. We see it around us. We see it in us. It is only the man imbued with a philosophy, in the phrase of Hume, "subversive of all speculation", who blinds himself to the obvious existence of these two facts, or who by looking too long and too intently and exclusively only upon one of these, thinks fit to apotheosize the one and to deny the other. Of this one-sided lattitude are born the pure materialists and the pure spiritualists, typified by the Charvakas and the Vedantists of India respectively. For one, all is matter; for the other, all is soul. Thus at the very outset, Jainism sounds a clarion note of dissent from these one ews of Truth. It takes its stand on the plurality of the aspects of Truth, and teaches us that both the materialists and the spiritualists are correct, but only partially. Certainly ; there is matter, there is Ajiva ; thus Charvaka is right and the Vedantist wrong. There is also Spirit, there is Jiva; thus Vedantism is true, and Charvaka wrong. We must see both, as both are obvious. Take only one broad common phenomenon of death. John dies. The whole of John does not disappear. His body is there. His vitality is not. He is not there; he has gone from the body. That he' who has gone from the body and who when he was with it and in it, made it alive', is the true John, the Jiva who was called John, according to Jainism. The body which he wore and which

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GOMMATASARA. he dropped or left on death is the other partner in the firm of soul and matter; it is Ajiva. And still though the fact of this duality, this universal union of Jiva and Ajiva is obvious, yet its full grasp and thorough comprehension are far from easy. A beautiful little book by the author of Gommatasara himself gives us as clear a notion of Jiva, as any can be obtained in the peculiar and natural circumstances of things. The reader is referred to Dravya samgraha*, where in Gatha 2, the 9 chief characteristics of the soul are enumerated, and each of them elaborated in the succeeding Gathas. But here the point to be realised clearly is this, that matter -one of the 5 chief forms of Ajiva-is in union with soul, the only living and conscious substance. Lifeless matter is found united with living soul. The whole Drama of life is played or danced together by the living soul being in close grasp of lifeless matter. Lifeless space is the stage ; Lifeless Time is the duration; and lifeless Dharma and Adharma, the indespensable assistants for the dancers to move or to rest. The exercise of dancing is their eternal movement in the cycle of mundane existences. At each step, the momentum for a new movement is gained. At each embrace of matter, the delighted deluded soul throbs and vibrates for a fresh embrace. Wily matter is ever ready to attack the soul and to flow into it with its million insinuations and to keep alive and vigorous the bondage of the living by the non-liying. The inflow of the non-living matter into the living soul is called Asrava; the bondage is Bandha. The stoppage of Asrava is Samvara ; the release of bondage is Nirjara; the total Liberation of the living from the bondage of the non-living is Moksha. The 7 Tattvas or Principles of Jainism are treated in Umasvami's Tattvartha Sutrat, to which the reader is referred for further information about them. The activity of the soul which invites and enables matter to flow into it, as also the matter which actually does flow into the soul, is technically called Karma, The thought activity is Bhava-Karma ; the actual matter flowing into the soul and binding it is Dravya-Karma. This book--the Karma-Kanda of Gommatasara deals with Karmas, their incidence, kinds, etc, Notice also that in the world, all souls are always found united with matter. Pure souls abide only in Siddhakshetra, the Abode of the Liberated. In universal space, souls are from eternity subject to the bondage of matter. The Panchastikaya of Shri Kunda Kundacharya, talking of such souls, tells us in Gatha 27 : See Dravya Samgraha (1917) by S. C. Ghoshal, M. A., Sacred Books of the Jainas, Vol. I. See Tattvarthadhigma Sutra, S. B. J., Vol. II by Jaini.

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THE SACRED BOOKS OF THE JAINAS. jIvotti havadi ghedA uvogavisesido pahUkattA / bhottAyadehamatto Nahi mutto kamma sNjutto|| Jiva (mundane soul) is (always) combined with Karmas. This bondage of Karmas is from eternity, but when once it is broken and Liberation attained, then it is destroyed totally and for ever. Of course the matter of the bondage is freely and constantly being changed; but the fact and condition of the bondage of Jiva by Ajiva persist through all these changes. Old Karmic matter is shed ; and new assumed; but there never has been a moment when the mundane soul was free from its vestment of Karmic matter. dehodayeNa sahio jIvo Aharadi kamma nnokmm| paDisamayaM savvaMgaM tattAyasapiMDaovva jalaM // 3 // dehodayena sahito jIva Aharati karma nokarma / pratisamayaM sarvAGgaM taptAyaH piMDamiva jalam // 3 // 3. By the operation of the body sub-class of bodymaking Karma the soul attracts Karmic and quasi-Karmic (physical molecules) every instant to the whole body as a hot iron ball (draws in) water (from all sides). Commentary. The soul united with the body, is constantly taking in material molecules to renew and build its Karmic and two other bodies. Karmic molecules build up the Karmic body; and the physical molecules build up the other physical bodies. In all there are 5 possible bodies of a mundane soul (1) Audarika, the external physical body, (2) Vaikriyika, fluid body of the celestial and hellish beings, (3) Aharaka, the assimilative body in which a saint's soul flashes to an omniscient to resolve some doubt, (4) Taijasa, electric body, (5) Karmana, Karmic body. These are all material. The molecules of which they are formed are of 2 kinds. (1) Karma-vargana of which the Karmic body is made. (2) No-karma-vargana, of which the other bodies are made. The no-karma vargana is of 2 kinds,* Taijasa vargana, of which the electric body is formed ; and the Aharaka vargana, of which the external physical, fluid and aharaka bodies are made. Every embodied soul has at least 3 bodies, the Karmic, the electric and either * 23 kinds of matter vargans are mentioned in Gommatagara, Jiva Kanda gatha 694 -- 595, pages 294--295.

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GOMMATASARA. the fluild or the external physical body. Sometimes it has 4, for one antar-muhurta, when the Aharaka body emanates from a saint in doubt. And in transmigration, i. e., its passage from one to another condition of existence, the soul has only 2 bodies --i.e., the Karmic and the electric. All these bodies are in form like the external body occupied by the soul; they are all co-extensive. Except that the Aharaka body is human in form but in size of a length equal to the forearm of the saint himself, i. e., from the elbow to the tip of his middle finger. The fluid body also, although it is changeable at will, is yet one to begin with, and its identity persists throughout life. siddhANaMtimabhAgaM abhvvsiddhaadnnNtgunnmev| samayapabaddhaM baMdhadi jogavasAdo du visaritthaM // 4 // siddhAnantimabhAgaM abhavyasiddhAdanantaguNameva / samayaprabaddhaM badhnAti yogavazAttu visadRzam // 4 // 4. An infinite part of the number of Liberated souls (which is also infinite), and infinite times the number of souls, incapable of becoming liberated is the (maximum and minimum respectively) of unit of bondage, or the number of molecules (which the soul) binds (to itself) in one instant, owing to the soul's vibratory activity (intense or mild). But (the number of molecules is) unequal; (i.e., sometimes more and at other less are bound). Commentary. Instant-bondage, Samaya Prabaddha, is the number of Karmic or no-Karmic molecules bound by the soul in one instant. Henceforth we call it the unit of Bondage or Instant-bondage. jIradi samayapabaddhaM pogado NegasamayabaddhaM vA / guNahANINa divaTThe samayapabaddhaM have sattaM // 5 // jIryate samayaprabaddhaM prayogataH anekasamayabaddhaM vA / guNahANInAM dvarddha samayaprabaddhaM bhavet sattvam // 5 // 5. One unit of bondage is shed (every instant); and many units of bondage (are shed in one instant) by effort (i.e., austerities, etc). The one and one-half of Gunahani's

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6 THE SACRED BOOKS OF THE JAINAS. (multiplied) by unit of bondage represent the molecules which remain bound to the soul. Commentary. Note Gunahani (G) is the number of terms of a series, the sum of which is the number of molecules of a unit of Bondage, (M. U. B.) and each term in which is half of the term immediately preceding it. Gunahani-a-yama, (G. A.) is the number of instants (Samayas) in one Gunahani. aayuga nana gunahanis is the group of gunahanis in one Unit of Bondage. Anyonya-bhyasta-rashi-2 raised to the power of the number of gunahanis in one Unit of Bondage. Duration of Bondage (S). Thus gunahani-ayama number of gunahanis. E.g. If 48 samayas is the duration of Units of Bondage, and 6 is the number of gunahanis, then gunahani-ayama-48-8. Here nana-gunahani-the group of 6 gunahanis. Anyonya bhyastarashi here-26-64. This minus one, being the divisor of the number of a Unit of Bondage gives us the last term of the series. E.g. If a Unit of Bondage have 6300 molecules, then the last 6300 term is 64-1 -100. Thus the series of 6 gunahanis here is. 3200+ 1600 + 800+ 400+200+ 100-6300. In the example given above, the soul which binds in one instant 6300 molecules, of a duration of 48 samayas and of 6 gunahanis, will shed 3200 molecules in the 1st 8 samayas. 1600 2nd 800 3rd 400 4th 200 100 11 19 19 93 "" 5th 6th 19 A Nishekahara (N-2 G.A.)is always double the number of gunahani ayama. Thus in the above example nishekahara is double of 8--16. 99 17 39 99 Chaya (C) is the regular arithmetic difference between any consecutive two of the terms of the series of a gunahani. Chaya is the molecules of a gunahani divided by nishekahara + No. of gunahani ayama + 1x gunahani ayama. 2

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GOMMATASARA. molecules of a gunahani x 2 (nishekahara + No. of a gunahani ayama + 1) * gunahani ayama. molecules of a gunahani x 2 (2 gunahani ayama + No. of gunahani ayama + 1) * gunahani ayama. M. U. B.x2 The molecules shed in the 1st instant (F). in any gunahaniF=Chaya Nishekahara. 4MM Where M is the number of molecules 38. 3S 1 in a gunahani; S is the total samayas in Sthiti, and G is the number of gunahanis.. 4MxG 1st term - Chaya3S+G 2 gunahani ayama Thus in the 4th 8 samayas in the above example, 400 molecules are shed. We want to find out how many molecules are shed in the 1st samaya, and by how many molecules the shedding becomes less and less in each suceeeding samaya. To find out the molecules shed in the 1st samaya, i. B., F we apply the formula. F-4M__4* 400 4+ 400 1600 G#1 3x48 +1 24+1 25--64. - To find out the Chaya, (C) we employ the formula. F 64 64 2x 48 16 4. 6 Therefore the number of molecules shed in the 4th set of 8 samayas will be 64, 60, 56, 52, 48, 44, 40 and 36-400. If in one instant, the soul binds 6300 molecules of a duration of 48 instants then they are shed as follows : 1st 8 instants 512, 480, 448, 416, 384, 352, 320, 288 -3,200 2nd 256, 240, 224, 208, 192, 176, 160, 144 -1,600 3rd 128, 120, 112, 104, 96, 88, 80, 72 - 800 4th 64, 60, 56, 52, 48, 44, 40, 36 400 5th 32, 30, 28, 26, 24, 22, 20, 18 - 200 6th 16, 15, 14, 13, 12, 11, 10, - 100 6,300

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8 00 THE SACRED BOOKS OF THE JAINAS. kammattaNa ekaM davvaM bhAvoti hodi duvihaM tu / poggalapiMDo davvaM tassattI bhAvakammaM tu // 6 // karmatvena ekaM dravyaM bhAva iti bhavati dvividhaM tu / pudgalapiNDo dravyaM tacchaktiH bhAvakarma tu // 6 // 6. From the point of view of Karma-ness (Karma is) of one kind. As dravya Karma (karmic matter) and bhava Karma ( its capacity of fruition ) it is of 2 kinds. But the material aggregate of Karmic molecules is dravya Karma; its power to operate is bhava Karma. Commentary. When a Karma for example, the knowledge-obscuring-Karma, operates and the intellect begins to act perversely, we call that perversity a bhava Karma. Here we call the effect, by the name of cause. The bhava Karma is really the power in the knowledgeobscuring-Karma to operate and it is slightly figurative to call the result of this operation as bhava Karma. taM puNavihaM vADadAlasayaM asaMkhalogaM vA / tANaM puNa ghAditti aghAditti ya hoMti saraNAo // 7 // tat punaraSTavidhaM vA aSTacatvAriMzacchutama saMkhyalokaM vA / teSAM punaH ghAtIti zraghAtIti ca bhavataH saMjJe // 7 // 7. Again that ( Karma ) is of 8 kinds or of 148 kinds. or (of kinds which are innumerable X) innumerable (spatial units) of the universe (in number). Again of them there are the divisions into Destructive (ghati, and ) Non-destructive (aghati.) pANassa daMsaNassa ya AvaraNaM veyaNIyamohaNiyaM / ugaNAmaM godaMtarAyamidi aTTa payaDIo // 8 // jJAnasya darzanasya ca AvaraNaM vedanIyamohanIyam / AyuSkanAma gotrAntarAyamiti aSTa prakRtayaH // 8 // 8. The Knowledge and Conation-obscuring; the Feeling; the Deluding, the Age, the Body-making, the Family

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GOMMATASARA. determining, and the Obstructive-these are the 8 kinds of Karmas AvaraNamohavigdhaM ghAdI jiivgunndhaadnnttaado| AugaNAmaM godaM veyaNiyaM taha aghAditti // 6 // zrAvaraNamohavighnaM ghAti jIvaguNaghAtanatvAt / AyuSkanAma gotraM vedanIyaM tathA aghAtIti // 6 // 9. The (Knowledge and Conation)--Obscuring, the Deluding, and the Obstructive, are destructive; because of their destroying the (manifestation of the) real attributes of the soul. And the Age, the Body making, the Family. determining and the Feeling-these are non-destructive. kevalaNANaM dasaNamaNaMtaviriyaM ca khayiyasammaM ca / khayiyaguNe madiyAdI khovasamie ya ghAdI du||10|| kevalajJAnaM darzanamanantavIryaM ca kSAyikasamyaktvaM ca / kSAyikaguNAn matyAdIn kSAyopazamikAMzca ghAtIni tu // 10 // 10. Perfect knowledge, perfect conation, infinite power and purified right-belief and (other) purified qualities (as conduct, charity etc.), sensitive, (knowledge), and other destructive-subsidential thought-activities, are destroyed (i. e., their full manifestation is prevented, by these destructive Karmas). Commentary. 1. The knowledge.obscuring Karma obscures perfect knowledge, sensitive knowledge, etc: 2. The conation-obscuring Karma obscures perfect conation, etc. 3. The obstructive Karma obscures Infinite Power; charity, etc. 1 The right-belief deluding - Karma obscures Purified right belief. The right conduct deluding Karma obscures purified right conduct. kammakayamohavaDDiyasaMsAramhi ya praNAdijuttamhi / jIvassa avahANaM karedi AU halivva NaraM // 11 //

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10. THE SACRED BOOKS OF THE JAINAS. karmakRtamohavardhitasaMsAre ca anaadiyukte| jIvasyAvasthAnaM karoti AyuH halIva naram // 11 // 11. In this eternal cycle of existence which is fed by delusion caused by Karmas, the age-karma causes the sojourn of the soul, as the stocks which keep a man down. gadiAdi jIvabhedaM dehAdI poggalANa bhedaM ca / gadiyaMtarapariNamanaM karedi NAmaM aNeyavihaM // 12 // gatyAdi jIvabhedaM dehAdi pudgalAnAM bhedaM ca / gatyantarapariNamanaM karoti nAma anekavidham // 12 // 12. The body-making Karma of many kinds causes conditions of existence, etc., which differentiate the souls, many kinds of bodies which differentiate matter of various kinds and the change from one to another condition of existence. saMtANakameNAgayajIvAyaraNassa godamidi snnnnaa| uccaM NIcaM caraNaM uccaM NIcaM have godaM // 13 // saMtAnakrameNAgatajIvAcaraNasya gotramiti sNjnyaa| uccaM nIcaM caraNaM uccairnIcairbhavet gotram // 13 // 13. The conduct of the soul coming down from genea ration to generation is called Gotra (family). High and low conduct becomes high and low Gotra. (The Karma which determines high and low family for the birth of soul is called family-determining or Gotra Karma). akkhANaM aNubhavaNaM veyaNiyaM suhasarUvayaM sAdaM / dukkhasarUvamasAdaM taM vedayadIdi vedaNiyaM // 14 // akSaNAmanubhavanaM vedanIyaM sukhasvarUpaM sAtam / duHkhasvarUpamasAtaM tadvedayatIti vedanIyam // 14 // 14. The feeling by the senses is called Feeling. Pleasant-feeling is pleasure-bearing feeling, painful feeling is pain-bearing feeling. That which causes this feeling is called Vedaniya Karma.

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GOMMATASARA.. atthaM dekkhiya jANadi pacchA sadahadi sattabhaMgIhi / idi dasaNaM ca NANaM sammattaM hoti jIvaguNA // 15 // artha dRSTvA jAnAti pazcAt zraddadhAti sptbhnggiibhiH| iti darzanaM ca jJAnaM samyakatvaM bhavanti jIvaguNAH // 15 // 15. (The soul) conates things, knows (them by the 7 kinds of Syadvada or Predication) and then believes (them). So conation and knowledge (and) belief are the Soul's qualities. abbharahidAdu puvvaM NANaM tatto hi daMsaNaM hodi / sammattamado viriyaM jIvAjIvagadamidi carime // 16 // abhyarhitAt pUrva jJAnaM tato hi darzanaM bhavati / samyaktvamatA vIrya jIvAjIvagatamiti carame // 16 // 16. Being the highest attribute of the soul, the first (place is given to) knowledge. After that certainly comes conation. (Right) belief after that. Power relates to soul and non-soul both, therefore (it comes) last. This gatha explains and justifies the order in which the Destructive Karmas are enumerated in Jainism. ghAdIvi aghAdi vA NissesaM ghAdaNe askaado| NAmatiyaNimittAdo vigdhaM paDidaM aghAdicarimamhi // 17 // ghAtyapi aghAtIva niHzeSaM ghAtane azakyAt / nAmatrayanimittAd vighnaM paThitamaghAticarame // 17 // ____17. The Obstructive Karma is put after the non-destructive Karmas, (because) even though Destructive, (it is) like the non-destructive, incapable of destroying fully (the powers of the soul), (and operates) with the auxiliary help of the trinity body-making (family-determining, and feeling Karmas). pAubaleNa pravahidi bhavassa idi NAmamAupuvvaM tu / bhavamassiya NIcuccaM idi godaM NAmapuvvaM tu // 18 // Commentary.

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12 THE SACRED BOOKS OF THE JAINAS. Ayurvalena avasthitiH bhavasya iti nAma AyuHpUrva tu| bhavamAzritya nIcocamiti gotraM nAmapUrvaM tu // 18 // 18. By the power of the age Karma, the sojourn (of the souls) in mundane existence (is secured). Therefore the age-Karma (is mentioned) before the body-making Karma. High and low family depends on condition of existence; therefore the body-making-karma (is mentioned) before the family-determining Karma. ghArdiva veyaNIyaM mohassa baleNa ghAdade jIvaM / idi ghAdINaM majjhe mohassAdimhi paDhidaM tu // 16 // ghAtivat vedanIyaM mohasya balena ghAtayati jIvam / iti ghAtInAM madhye mohasyAdau paThitaM tu // 16 // 19. The Feeling Karma by the force of the Deluding Karma destroys like the Destructive-Karmas the (real character of the) soul. Therefore it is placed in the middle of the Destructive (Karmas) and before the Deluding (Karma). Commentary. Vedaniya or Feeling-Karma comes in the list like this. It is the result of the Destructive. Non-destructive. Knowledge and 1. Knowledge-obscuring Conation-obscur2. Conation ing Karmas, and 3. .................. Feeling operates with the 4. Deluding ............... help of the Delud. Age ing Karmas, i. e. 6. ... ...................... Body-determining. with the help of 7. ... ... ... ... . Family-determining. its species Rati 8. Obstructive .. and Arati, indulgence and ennui. Therefore it is placed after the knowledge and conation obscuring, but before the deluding Karma. It is called nondestructive, because its operation is limited to bringing about occasions for pleasure and pain. The realizing of pleasure and pain, depends upon the soul's attention and indulgence and ennui. If the soul is non-attentive to such occasions, and is not influenced by them, the Feeling-Karma though operative, cannot disturb the thoughtactivity of the soul. 5. ..............................

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GOMMATASARA. NANassa daMsaNassa ya AvaraNaM veyaNIyamohaNiyaM / AugaNAmaM godaMtarAyamidi paDhidamidi siddhaM // 20 // jJAnasya darzanasya cAvaraNaM vedanIyamohanIyam / AyuSkanAma gotrAntarAyamiti paThitamiti siddham // 20 // 20. The Knowledge and the Conation obscuring ; the Feeling; the Deluding; the Age; the Body-making; the Family determining and the Obstructive ~ this reading (is ) thus established. paDapaDihArasimajjAhalicittakulAla bhaMDayArINaM / jaha edasiM bhAvA tahavi ya kammA muNeyavvA // 21 // paTapratIhArAsimagraha licitra kulAla bhANDAgArikANAm / yathA eteSAM bhAvA tathaiva ca karmANi mantavyAni // 21 // 13 21. The veil ( which obscures the sight of the face); the guard on duty (who prevents sight of the King); the sword (coated with honey, licking it, the tongue is cut, so that the pain is more than the pleasure); wine (which intoxicates and deludes); the stocks (which confine one to a certain condition); the painter (who makes different kinds of portraits), the potter who turns out tall and low pitchers); the treasurer (who obstructs the king in giving money in charity ). As (is) the nature of these, so also the (8) Karmas should be known ( respectively). paMca va doNi aTThAvIsa cauro kameNa te udI / teuttaraM sayaM vA dugapaNa gaM uttarA hoMti // 22 // pazca nava dvau aSTAviMzatiH catvAraH krameNa trinavatiH / nyuttaraM zataM vA dvikapaJcakamuttarA bhavanti // 22 // 22. Five, nine, two, twenty-eight, four, ninety-three or one-hundred and three, two, (and) five, are the subclasses respectively (of 8 Karmas). Commentary. The body-making Karma has 93 sub-classes as shown in Tattvarthasutra Chapter 8. Here 103 are also mentioned like this.

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14 THE SACRED BOOKS OF THE JAINAS. The 93 include 5 kinds of bodies, i. e., the physical, fluid, aharaka, electric and Karmic. Here, in gatha 27 (q. v.) 15 kinds of bodies are given as the sub-classes of these 5. Thus 10 more are added to 93 to make up 103. zrI dayevide sovadi kammaM karedi jappadi ya / giddANidudayeNa ya Na divimugghAdidaM sakko // 23 // styAnagRddhayudayena utthApite svapiti karma karoti jalpati ca / nidrAnidrodayena ca na dRSTimudghATayituM zakyaH // 23 // 23. By the operation of somnambulism even on being awakened the man goes on sleeping, ( although he) per - forms actions, (and) speaks. And by the operation of deep sleep he is not able to open his eyes (even when awakened). payalApayaludayeNa ya vahedi lAlA calati aMgAI / diye gacchaMto ThAi puNo vaisai paDeI // 24 // pracalApracalodayena ca vahati lAlA calanti aGgAni / nidrodaye gacchan tiSThati punaH vizati patati // 24 // 24. And by the operation of heavy drowsiness the salva flows out, and the limbs move. By the operation of sleep the man, who is going, stops, and then sits down, or falls down. payaludayeNa ya jIvo IsummIliya suvei suttovi / IsaM IsaM jANadi muhuM muhuM sovade maMdaM // 25 // pracalodayena ca jIva ISadunmIlya svapiti suptopi / ISadISajAnAti muhurmuhuH svapiti mandam // 25 // 25. And by the operation of drowsiness the soul sleeps with half-open eyes, and even when sleeping has a broken, discontinuous, partial, knowledge and again and again sleeps a little. jaMteNa kodavaM vA paDhamuvasamasammabhAvajaMteNa / micchaM davvaM tu tidhA asaMkhaguNahINadavvakamA // 26 //

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GOMMATASARA. yantreNa kodravaM vA prathamopazamasamyaktvabhAvayantreNa / mithyAtvaM dravyaM tu tridhA asaMkhyaguNahInadravyakramAt // 26 // 15 26. As in a machine, bird-seed (being ground takes 3 forms, husk, corn and powder); so in the machine of (the thought-activity of) the first subsidential right-belief the matter of wrong-belief also (becomes of) 3 kinds; and each one is innumerably less in material Karmic molecules (than the one proceeding it). Commentary. Subsidential right-belief is of 2 kinds. Prathamopashamasamyaktva, the first subsidential right-belief. It may arise (1) in a soul which has never had right-belief, by the subsidence of the 4 error-feeding Passions and Wrong-belief, i. e., the 4 Anantanubandhi Kashayas and Mithyatva; or (2) in a soul which has had, but has lost right-belief, by the subsidence of the above 5 and of the 2 samyaktva mithyatva, mixed-right-and-wrong-belief, and samyaktva Prakriti, right-belief-clouded-by-slight-wrong-belief. Dvitiyopashama-Samyaktva, the second-subsidential-right-belief. It arises in a saint in the 7th spiritual stage of Perfect Vows. When this saint is preparing to pass on to the 8th stage of New Thought-activity along the line of subsidential advancement, having been already a right-believer of the destruction-subsidence kind, he transforms the nature of the 4 error-feeding Passions into lesser Passions, and causes the subsidence of the 3 sub-classes of rightbelief-deluding-Karma, namely, Mithyatya, Samyaktva Mithyatva, and Samyaktva Prakriti Mithyatva. The right-belief of this saint is called the second-subsidential right-belief. Wrong-belief is of three kinds, Mithyatva, Wrong-belief, Samyaktva-Mithyatva, mixed-right-and-wrong-belief, Samyaktva Prakriti-Mithyatva, right-belief-clouded-by-slight-wrong-belief. The matter of wrong-belief Karma, by being subjected to the thought activity of the First-subsidential right-belief becomes of the above 3 kinds. Wrong-belief has the largest number of molecules. Mixed-right-and-wrong belief has a number of molecules innumerably less than that. And right-belief-clouded by-slightwrong-belief innumerably less than those of mixed-right-and wrong-belief.

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16 THE SACRED BOOKS OF THE JAINAS. tejAkammehiM tie tejA kammeNa kammaraNA kammaM / kaya saMjoge caducaducaduduga ekaM ca payaDIo // 27 // taijasakArmmaNAbhyAM traye taijasaM kArmmaNena kArmmaNena kArmmaNaM / kRtasaMyoge catuzcatuzcaturdvikamekaM ca prakRtayaH // 27 // # 27. The electric and karmic (bodies) with (the other) three; the electric with the Karmic; the karmic with another karmic; (the bodies) thus combining (we get) four, four, four, two, and one sub-classes (of the 5 bodies). Commentary. The 15 are these: 1. Physical-physical; 2. Physical-electric; 3. Physical-Karmic. 4. Physical-electric-Karmic. 5. Fluid-fluid; 6. Fluid-electric; 7. Fluid-karmic; 8. Fluid electric-karmic. 9. Aharaka-aharaka; 10. Aharaka-electric; 11. Aharaka-karmic; 12. Aharaka-electric-karmic. 13. Electric-electric; 14. Electric-karmic. 15. Karmic-karmic. These 15 are the names of the sub-classes of the body-making Karmas, by the operation of which respectively, a physical body is produced from another physical body; an electric body from a physical body; and so on. These 15 are illustrated as follows: 1. In a Chakravarti, who has 96000 wives, his original physical body is reserved for his chief wife. But for the others, he produces by the operation of this Karma 95999 physical bodies. Of course the soul remains the same, although it employs all the 96000 bodies simultaneously. 2. In a saint, in anger or compassion, the electric body which issues from the left or right shoulder is due to the operation of this Karma. Note that although he has got an electric body also, but the electric body which he throws forth from his shoulders is said to be produced by the operation of his physical-electric sub-class of body-making Karma, because the vibratory-activity of the soul which results in the operation of this particular sub-class is produced by the physical body mainly. Thus the Yoga or Vibratory-activity which produces the electric body, being physical, the Karmic sub-class is called physical-electric. Note also that these bodies

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GOMMATASARA. 17 which are produced are made up of fresh molecules, and are not divisions or offshoots of the physical, electric and Karmic bodies already possessed by the saint. 3. At the approach of death, a Karmic body is produced to go and sort-of-touch the place where the soul is to reincarnate. 4. At the approach of death of a saint in compassion, both the electric and Karmic bodies issue simultaneously for their different purposes. 5 to 8. Apply to celestial and hellish beings. Celestial beings never travel out, in the body in which they are born ; but they send out one or more fluid, etc. bodies by the operation of these 4 subclasses of body-making Karmas. Note that the hellish beings merely transform the matter of their own fluid body into another form. Their fluid electric Karma operates in anger only. 9 to 12. Apply to the Kharaka body. Somehow if it has not fulfilled its mission in its appointed duration, the saint issues out another Aharaka from the previous one. This is done by the operation of the 9th sub-class, Aharaka-aharaka. The 10th is, where an electric body is produced from the aharaka, e. g., to protect or extricate a saint from some trouble or difficulty. The 11th is when the saint is about to die and is in doubt also. The 12th is where the circumstances of the 10th and 11th co-exist. 13. Electric-electric. If one electric body has failed to complete its mission in its appointed time, then another is produced from the same. 14. When the Karmic is produced from an electric body. 15. The Karmic body produces another Karmic body. NalayA bAhU ya tahA NiyaMbapuTThI uro ya sIso ya / advaiva du aMgAI dehe sesA uvaMgAiM // 28 // nalako bAhU ca tathA nitambapRSThe urazca zIrSa ca / aSTaiva tu aGgAni dehe zeSANi upAGgAni // 28 // 28. The two legs and the two arms and the buttocks, the back, and the chest, and the head-these 8 are the only limbs in the body; the others are minor limbs (as the eye, etc., etc.), sevaTTeNa ya gammai AdIdo cadusu kappajugalotti / tatto dujugalajugale khIliyaNArAyaNaddhoti // 26 //

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18 THE SACRED BOOKS OF THE JAINAS. sRpATena ca gamyate AditaH caturSu kalpayugala iti / tataH dviyugalayugale kIlitanArAcArddha iti // 26 // 29. By (the 6th, i. e., Sripatika) osseous structure (in which there are no peculiar joints but only ligatures) the soul goes from the first to the 4 pairs of heavens, (i. e., up to the 8th heaven Kapishtha). And those of (the 5th), Kilita (small joints and bones) and of (4th) Ardha-naracha (big joints on one side and bones) respectively go further to two pairs each (of the heavens). Commentary. The soul with 6th osseous structure can go up to the 8th heaven, but not beyond. The soul with 5th osseous structure can go up to the 12th heaven, but not beyond. The soul with 4th osseous structure can go up to the 16th heaven, but not beyond. merdiiasirgitzzyzzending arifa a fugar 1 tidugege saMghaDaNe NArAyaNamAdIge kamaso // 30 // navagraiveyakAnudizAnuttaravAsiSu yAnti te niyamAt / tridvikaikena saMhananena nArAcAdikena kramazaH // 30 // (5) 30. The 9 Graiveyika, (9) Anudisha and Anuttara residences are attained by them certainly (who have respectively got) the three osseous structures beginning from Naracha (big joints on both sides and bones), i. e., Naracha, Vajra-Naracha, (admantine ligatures and bones), Vajra-Vrishabha-naracha, (admantine ligatures, joints and bones)), the (latter) two, (and the last) one. Commentary. The 3rd set of bones take one utmost to the 9 Graiveyakas. 2nd 9 Anudishas. 1st 9 Annuttaras. "" "" 19 In determining the highest heaven attainable by one, the lowest kind of osseous structure should be taken account of, e. g. if one has the third and second mixed, he cannot go beyond the 9 Graiveyakas. ""

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GOMMATASARA. 19 saeNI chassaMhaDaNo vajadi megha tado paraM cApi / sevadAdIrahido paNa paNacaduregasaMhaDaNo // 31 // saMjJI SaTsaMhanano brajati meghAM tataH paraM cApi / / mRpATAdirahitaH pazcamI pazcacaturekasaMhananaH // 31 // 31. The rational being with 6 osseous structures goes up to Megha (the third hell). (The one with) five, four, and one osseous structure excepting Sripatika, etc., also goes beyond that up to fifth, sixth and seventh hells respectively. Commentaryo. Only beings with the highest osseous structure can sin so deeply that they merit the tortures of the lowest or the 7th hell. That is, they alone can go down to the 7th hell. Those with four, i.e., the first four osseous structures, i. e. with all except Kilita and Sripatika go down to the 6th. Those with 5,i.e., all except Sripatika, can go down to the 5th. Those with all the 6 structures of bone can go down to the third hell. For the 6 kinds of Samhanana, see Tattvartha Sutra Chapter 8. aMtimatiyasaMhaDaNassudao puNa kmmbhuumimhilaaeN| AdimatigasaMhaDaNaM Nasthitti jiNehi Nidi // 32 // antimatrayasaMhananasyodayaH punaH karmabhUmimahilAnAm / dhAdimatrikasaMhananaM nAstItijinairnirdiSTam // 32 // 32. And the last 3 osseous structreus appear in the women of work-region (Karma-bhumi); the first three osseous structures are not (found in them). So it has been said by the Conquerors. Commentary. Females of work region have only the last 3 osseous structures, and no higher ones. Therefore they can not go beyond the 16th heaven, as stated in Gatha 29. Only those who possess the first osseous structure, Vajra-Vrishabha-Naracha Samhanana, can attain Liberation. Females of work region do not possess this structure, and therefore they can not attain Liberation from female bodies.

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20 THE SACRED BOOKS OF THE JAINAS. mUlurahapahA aggI AdAvo hodi urahasahiyapahA / icce tericche urAhUNapahA hu ujjoo // 33 // mUloSNaprabhA agniH AtApo bhavati uSNasahitaprabhA / Aditye tirazci uSNonaprabhA hi udyotaH // 33 // 33. Fire has essentially hot light; Atapa is light with heat (like sunshine, though not self-burning), found in the sub-human-beings (of earth bodied kind) in the planet sun. And Udyota is light without heat (as that of the moon). dehe viNAbhAvI badhaNasaMghAda idi abaMdhudayA / varaNaca ukke'bhiraNe gahide cattAri baMdhudaye // 34 // dehe avinAbhAvinau bandhanasaMghAtau iti abandhodayau / varNacatuSkesbhinne grahIte catasraH bandhodayayoH // 34 // 34. In the body (sub-class of the body-making Karma), the (5 kinds of) molecular bondage, and of molecular interfusion are inseparable accidents (of the body). These are not (counted separately from their respective bodies) as sub-classes in bondage and operation. The 4, Colour, etc., (i. e., 5 colours, 2 smells, 5 tastes and 8 kinds of touch) being inseparable classes, are taken (i. e., counted) as four (and not as 20 ) in bcadage and operation. paMca va doriNa chavvIsamavi ya cauro kameNa sattaTThI / doriNaya paMca ya bhaNiyA edAo baMdhapayaDIo // 35 // paJca nava dvau SaDviMzatirapi ca catasraH krameNa saptaSaSTiH / dvau ca paJca ca bhaNitA etA bandhaprakRtayaH // 35 // 35. 5, 9, 2, 26, 4, 67, 2, and 5 are respectively said to be the sub-classes of (8) Karmas which are the subject. matter of bondage, ( Bandha). Commentary. The knowledge obscuring are 5; Conation-obscuring 9; Feeling 2; Deluding 26 (i. e., 28 minus Samyaktva-mithyatva and Samyaktva

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GOMMATASARA. 21 Prakriti mithyatva which do not bind); the Age-karma 4; bodymaking 67 (i.e.93-10 of Bandhana and Sanghata+16 left out from colour, etc., see Gatha 34) Family-determining 2; and obstructive 5. Total-5 +9+2+26 + 4+67+2+5=120 bondage sub-classes. paMca eva doSaNa aThThAvIsaM cauro kameNa stthii| doSiNa ya paMca ya bhaNiyA edAmao udayapayaDIo // 36 // paJca nava dvau aSTAviMzatiH catasraH krameNa sptssssttiH| dvau ca paJca ca bhaNitA etA udayaprakRtayaH // 36 // 38. 5, 9, 2, 28, 4, 67, 2, and 5 are respectively said to be the sub-classes of Karmas in operation (Udaya). Commentary. The order is the same as in Gatha 35. The total is 122. The two deluding sub-classes which do not bind, but operate, viz., Samyaktva mithyatva and Samyaktva Prakriti Mithyatva are included here. See Gatha 26. bhede chAdAlasayaM idare baMdhe havaMti vIsasayaM / bhede savve udaye bAvIsasayaM abhedamhi // 37 // bhede SaTcatvAriMzacchatamitare bandhe bhavanti viMzazatam / bhede sarve udaye dvAviMzazatamabhede // 37 // 37. As distinct sub-classes there are 146 ; but as not distinct they are 120 as subject-matter of bondage. As distinct sub-classes, there are all (i. e., 148) as operative; but as not distinct there are 122. Commentary. Of the 148 sub-classes, the 2 mentioned in Gatha 26 never bind, therefore 146 can bind ; but as said in Gatha 35, only 120 form the subject-matter of bondage. Also as operative there are only 122 as in Gatha 36, although all the 148 may operate. paMca Nava dogiNa aTThAvIsaM cauro kameNa tennudii| doSaNa ya paMca ya bhaNiyA edAo sattapayaDIo // 38 //

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. THE SACRED BOOKS OF THE JAINAS. pazca nava dvau aSTAviMzatiH catvAraH krameNa trinvtiH| dvau ca pazca ca bhaNitA etAH sttvprkRtyH||38|| 38. 5, 9, 2, 28, 4, 93, 2, and 5 respectively are said to be the sub-classes of (Karmic molecules) in Attendance (or Existence, Satta). Commentary. Under the influence of vibratory activity, and passions, Karmic molecules are attracted to, and bound with, a mundane soul, for a period. This is Bondage, Bandha. So long as they remain in Bondage, without coming into operation, they are said to be in attendance, Satta. During the period, they gradually come into operation, and shed off. This is called their operation, Udaya. In all these changes, there always remains a body of Karmic molecules attendant upon the soul. It is called Satta. Satta may be roughly compared to a stream of running water. Within a particular area of the river, the water remains more or less the same in volume, although it is changing every moment as to the material water which is constantly flowing away. The volume which is more or less constant is like Satta. Of course the Karmas in Satta fall off by austerities, etc. or on maturity. There are 148 sub-classes of attendant Karmic molecules. kevalaNANAvaraNaM daMsaNachakaM kasAyabArasayaM / micchaM ca savvaghAdI sammAmicchaM abaMdhamhi // 36 // kevalajJAnAvaraNaM darzanaSaTkaM kaSAyadvAdazakam / mithyAtvaM ca sarvaghAtIni samyagmithyAtvamabandhe // 39 // 39. The perfect-knowledge-obscuring and 6 conation obscuring (i. &. perfect conation obscuring and 5 kinds of sleep), 12 passions (4 error-feeding, 4 partial-vow.prevent. ing and 4 total-vow-preventing), and wrong-belief (mithyatva are all-destructive, (Sarva-ghati). (Include) mixed-right-and-wrong-belief, Samyaktva-mithatva, also for the non-bondage (enumeration, i. e, in operation and attendance). Commentary. Samyaktva-Mithyatva has also been counted a different kind of all-destructive Prakriti. Thus leaving it, we have 20, and includ

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GOMMATASARA. ing it we have 21, all-destructive Karmas out of 47 sub-classes of 4 destructive Karmas. gANAvaraNacaukkaM tidaMsaNaM sammagaM ca saMjalaNaM / raNava gokasAya vigdhaM chavvIsA desaghAdIo // 40 // jJAnAvaraNacatuSkaM tridarzanaM samyakRtvaM ca saMjvalanam / nava nokaSAyA vighnaM SaDviMzatiH dezaghAtIni // 40 // 23 40. (The remaining) 4 knowledge-obscuring, 3 Conation-obscuring, right-belief-slightly-clouded-by-wrong-belief, (Samyaktva Prakriti) and 4 perfect-right-conduct-preventing-passions, 9 kinds of quasi-passions, ( and 5) obstructive, these 26 are partially-destructive, (Desha-ghati). sAdaM tiSNevAU uccaM NarasuradugaM ca paMciMdI | dehA baMdhaNasaMghAdaM govaMgAI vaNo // 41 // sAtaM trINyevAyUMSi uccaM narasuradvikaM ca paJcendriyam / dehA bandhana saMghAtAGgopAGgAni varNacatuSkam // 41 // samacauravajjarisahaM uvaghAdUNaguruchakka saggamaNaM / tasabArasaha saTTI bAdAlamabhedado satthA // 42 // samacaturasravajrarSabhamupaghAtonAguruSaTkaM sadgamanam / trasadvAdazASTaSaSTiH dvAcatvAriMzadabhedataH zastAH // 42 // 41-42. The pleasure bearing (sub-class of the Feeling Karma), 3 age (sub-classes, all but hellish ), high familyKarma, 2 (each), for human and celestial beings, i. e. gati, or condition of existence and gatyanupurvi, or retention of the last form in passage from one condition of existence to another and ( Karma which causes ) 5-sensed ( genus of beings); and (5) bodies; ( 5 kinds of) molecular bondage; and (5 kinds of) molecular interfusion; and (3 Karmas) determining limbs-and minor-limbs and (20 of better class Karmas of) 4 (kinds, i.e.,) colour (smell, taste and touch); the perfectly proportionate figure; adamantine ligament, (joint-and-osseous structure ); neither-light-nor-heavy, etc.,

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THE SACRED BOOKS OF THE JAINAS. 6 kinds except Upaghata or self-destructive organ, graceful motion, mobile (etc.) 12-these 68, or 42, if all be not taken individually are meritorious sub-classes, ( Punya- prakriti). Commentary. The total sub-classes in gathas 41 and 42 are 1+ 3 +1+4+1+5+ 5+5+3+20+1+1+5+1+12-68. The total of 42 is obtained by excluding the 10 kinds of molecu lar bondage and interfusion, and 16 out of the 20 kinds of colour, taste, smell and touch. The 6 Agurulaghu minus Upaghata, means Agurulaghu, paras ghata, Atapa, Udyota, Uchchvasa, The 12 mobile etc., are Trasa, Badara, Paryapti, Pratyeka sha rira, Sthira, Shubha, Subhaga, Susvara, Adeya, Yashahkirti, Nirmana and Tirthakara. ghAdI NIcamasAdaM NirayAU girayatiriyaduga jAdI / saMThANasaMhadINaM cadupaNapaNagaM ca vaNNacao // 43 // ghAtIni nIcamasAtaM nirayAyuH nirayatiryadvikaM jAti / saMsthAnasaMhatInAM catuHpaJcapaJcakaM ca varNacatuSkam // 43 // uvaghAdamasaggamaNaM thAvaradasayaM ca appasatthA hu / baMdhudayaM paDi bhede aDaNaudi sayaM ducadurasIdidare // 44 // upaghAtamasadgamanaM sthAvaradazakaM ca aprazastA hi / dhandhodayaM prati bhede aSTanavatiH zataM dvi-caturazItiritare // 44 // 24 43-44. (The 47 sub-classes of the 4 ) destructive Karmas; low (family-determining); pain-bearing (FeelingKarma); hellish age - Karma; hellish and sub-human_gati and Anupurvi (i, e., 4 sub-classes); 4 kinds of) genus of be. ings) i. e., 1, 2, 3, 4-sensed ); 5 figures of the body (all except the first, ie., perfect proportion); 5 osseous structures (all except the first Vajra-rishabha-naracha) and (20 undesirable sub-classes of the ) 4, i. e., Colour (taste, smell and touch); possession of self-destructive organ; awkward mo tion; and immobile, etc., 10 sub-classes; are the demeritorious sub-classes, (Papa-prakriti). In relation to bondage

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GOMMATASARA. 25 and operation, taken individually (these are) 98 (and) 100; (and) not taken individually, (they are) 82 (and) 84 (respectively). Commentary. The demeritorious sub-classes are in total-47+1+1+1+4+4+5 +5+20+1+1+10-100, with reference to operation. In bondage, 2vix. mixed-right-and-wrong-belief, and right-belief-clouded-by-slightwrong belief are excluded, as they do not bind; and therefore the total with reference to bondage, is 98. If not taken in all their individual sub-classes, we must exclude 16 out of the 20 sub-classes of the 4, colour, taste, smell and touch; then we have the above totals reduced to 84 and 82 respectively. The 10 immobile, etc., are Sthavara, Sukshma, Aparyapti Sadharana sharira, Asthira, Ashubha, Durbhaga, Duhsvara, Anadeya, Ayashah-kirti. paDhamAdiyA kasAyA sammattaM desasayalacArittaM / jahakhAdaM ghAdati ya guNaNAmA hoti sesAvi // 45 // prathamAdikAH kaSAyAH samyaktvaM dezasakalacAritram / yathAkhyAtaM ghAtayanti ca guNanAmAno bhavanti zeSA api // 4 // 45. The first, etc., (i. e., the error-feeding, partial and total-vow-preventing and perfect-right-conduct-preventing) passions, destroy or obscure (respectively) rightbelief, partial, total, (and) perfect right-conduct, and the remaining (9) passions (hasya, risible, etc,) have the qualities indicated by their names. Commentary. Four error-feeding passions prevent right-belief arising in the soul. Four partial-vow-preventing Karmas, when operating do not allow a soul to adopt vows of a layman. Four total-vow-preventing Karmas in their operation prevent a soul from following rightconduct of saints, while four perfect-vow-preventing passions and nine quasi-passions obscure perfect right-conduct. aMtomuhatta pakkhaM chammAsaM saMkha'saMkhaNaMtabhavaM / saMjalaNamAdiyANaM vAsaNakAlo duNiyameNa // 46 //

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26 antarmuhUrtaH pakSaH SaNmAsAH saMkhyAsaMkhyAnantabhavAH / saMjvalanAdyAnAM vAsanAkAlaH tu niyamena // 46 // THE SACRED BOOKS OF THE JAINAS. 46. One Antar-Muhurta; one fort-night; six months; numerable, innumerable, (or) infinite incarnations, are certainly the duration of unconscious remembrance (of the events due to the operation of) passions, beginning with Samjvalana. Commentary. Perfect-right-conduct-preventing passions endure for an Antar muhurta. Total-vow preventing passions endure for a fort-night. Partial-vow preventing passions endure for 6 months. Error-feeding passions endure for numerable, innumerable and infinite incarnations. dehAdI phAsatA paNNAsA NimiNatAvajugalaM ca / thirasuhapatteyadugaM gurutiyaM poggalavivAI // 47 // dehAdayaH sparzAntAH paJcAzat nirmANa tApayugalaM ca / sthirazubhapratyekadvikamagurutrayaM pudgalavipAkinyaH // 47 // 47. From the body sub-class (of the body-making Karma) to the touch (sub-class of Karma) fifty; Nirmana (formation of limbs and minor limbs); the pairs of Atapa (hot and cold light), of Sthira (steady and not steady), and of Shubha (beautiful, and ugly), the Pratyeka pair (bodies with one or more souls); the Agurulaghu three (neitherlight-nor-heavy, self-destructive, and other-destructive organ, or limbs),-(these 62 are) Pudgala vipaki, i. e. Body-maturing. Commentary. These are called Pudgala-vipaki, because they mainly affect the material bodies and their constituents. The 50 body, etc., prakritis are as follows: 5 bodies, 5 molecular bondage, 5 molecular interfusion, 6 figures of body, 6 physical constitutions, 3 limbs and minor limbs, 20 colour smell, taste and touch.

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GOMMATASARA. 27. AUNi bhavavivAI khettavivAI ya aannuputviio| attari avasesA jIvavivAI muNeyavvA // 48 // zrAyUMSi bhavavipAkIni kSetravipAkIni ca zrAnupUrvANi / . aSTasaptatiravaziSTA jIvavipAkinyaH mntvyaaH|| 48 // 48. (The four) age (sub-classes are) birth-maturing, (Bhava-vipaki'. And (the four) Anupurvi (are) transition-maturing (Kshetra-vipiki). The remaining 78 should be known to be soul-maturing (Jiva-Vipaki). Commentary. Of the 148 sub-classes of Karma, 62 out of 93 of body-making Karmas, have been already described as pudgala-vipaki. 4 of the age-class are called as Bhava vipaki, because they operate to produce and keep the particular condition of existence of a soul. 4 Anupurvi sub-classes of body-making Karma, are termed Kshetravipakvi, because they operate to maintain the form of the previous body, during the transmigratory passage from one condition of existence to another. The remaining 78 mainly affect the characteristics of the soul and are hence called Jiva-Vipaki. vedaNiyagodaghAdINekAvaraNaM tuNAmapayaDINaM / sattAvIsaM cede attari jIvavivAI (o)||46|| vedanIyagotraghAtinAmekapaJcAzattu nAmaprakRtInAm / saptaviMzatizcaitA aSTasaptatiH jIvavipAkinyaH // 46 // 49. (The 2) Feeling; (the 2) Family-determining; (the 47) Destructive sub-classes, (aggregate to) 51 ; and (adding) 27 body-making sub-classes, these 78 (are) soulmaturing Karmas. titthayaraM ussAsaM bAdarapajjattasussarAde / jasatasavihAyasubhagadu caugai paNajAi sagavIsaM // 50 // tIrthakaramucchvAsaM bAdaraparyAptasusvarAdeyam / yshstrsvihaayssubhgdvyNcturgtyHpnycjaatyHsptviNshtiH||50|| 50. Tirthakara, respiration, gross-body, capacity of full development, sweet-voice, impressive appearance,

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28 THE SACRED BOOKS OF THE JAINAS. good-name-bringing, mobile, graceful-motion, and amiable personality-the pair (i. e., the opposite also of all these commencing from gross body), the 4 conditions of existence, the 5 genus of beings, are the 27 (soul-maturing sub-classes of body-making Karma). gadi jAdI ussAsaM vihAyagadi tasatiyANa jugalaM ca / subhagAdicaujjugalaM titthataraM cedi sagavIsaM // 51 // gatiH jAtiH ucchAsaM vihAyogatiH trasatrayANAM yugalaM ca / subhagAdicaturyugalaM tIrthakaraM ceti saptaviMzatiH // 51 // 51. (The four) conditions of existence, (the five) genera, respiration, (graceful and awkward) motion, the three pairs, mobile (and immobile, gross and fine, developable and non-developable), the 4 pairs, amiable (and unprepossessing, sweet and harsh voice, impressive and nonimpressive, fame and notoriety) and Tirthakara-these (are) the twenty-seven. Commentary. The 27 sub-classes named in gatha 50, have, in this gatha, been described again in due order, and a little greater detail. NAmaM ThavaNA daviyaM bhAvotti cauvvihaM have kammaM / payaDI pAvaM kammaM malaMti saNNA hu NAmamalaM // 52 // nAma sthApanA dravyaM bhAva iti caturvidhaM bhavet karma / prakRtiH pApaM karma malamiti saMjJA hi nAmamalam // 52 // 52. (There) are four aspects (Nikshepa or Nyasa) of Karma :-(by) name, or negative (Nama), representation or representative (Sthapana), privation or privative (Dravya), present or positive (Bhava). Prakriti (Nature of Karmic matter), Papa (demerit), Karma (Karma), Mala (dirt), these terms (are ascribed) to the dirt (of Karmas) from the aspect of their names. See Tatvartha Sutra, S. B. J. Vol. II. Chapter 1, Sutra 5, pp. 8-15. sarisAsarise davve madiNA jIvAhiyaM khujaM kammaM / taM edaMti padihA ThavaNA taM ThAvaNAkammaM // 53 //

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GOMMATASARA. sadRzAsadRze dravye matinA jIvasthitaM khalu yatkarma / tadetaditi pratiSThA sthApanA tatsthApanAkameM // 53 // 53. Representation of Karma, which is in combination with the soul, by similar or dissimilar object by the intellect, establishing (its identity), that it is that, is the representation (Sthapana, aspect) of Karma. davve kammaM duvihaM AgamaNoAgamaMti tappaDhamaM / kammAgamaparijANugajIvo uvajogaparihINo // 54 // dravye karma dvividhamAgamanobhAgamamiti tatprathamam / kamAgamaparijJAyakajIva upyogprihiinH||54|| 54. The privation (aspect) of Karmas(is) of two kinds. Attention-privation of Karma (Agama-dravya-karma) and quasi-attention-privation of Karma (No-agama Dravya Karma). The soul, knower of the scripture about Karmas, (but) without attention (to it is) the first (i. e., attentionprivation of Karma). jANugasarIra bhaviyaM tavvadirittaM tu hodi jaM bidiyaM / tattha sarIraM tivihaM tiyakAlagayaMti do sugamA // 55 // jJAyakazarIraM bhAvi tadvyatiriktaM tu bhavati yadvitIyam / tatra zarIraM trividhaM trayakAlagatamiti dve sugame // 55 // 55. The second (quasi-attention-privation aspect of Karma, No-agama Dravya Karma Nikshepa) is (of 3 kinds). The knowers' body (Jnayaka sharira), future (body, Bhavi), other-than-these-two (Tadvyatirikta). Of these (the knower's) body (is) of 3 kinds with reference to the three times, (past, present, and future). Of these, two (i. e., present body of the knower at the present time (Vartamana Jnayaka Sharira) and the future body (Anagata Jnayaka Sharira), are easy (to understand). bhUdaM tu cudaM caidaM cadaMti tedhA cudaM sapAkeNa / paDidaM kadalIghAdapariccAgeNuNayaM hodi // 56 //

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10 THE SACRED BOOKS OF THE JAINAS. bhUtaM tu cyutaM cyASitaM tyaktamiti tredhA cyutaM svapAkena / patitaM kadalIghAtaparityAgenonaM bhavati // 56 // 56. Past (body is) of three kinds expired (chyuta), cast off (chyavita), renounced (Tyakta). Expired (Chyuta, means that which) drops by itself on maturity (of age Karma). (It) is without premature death (Kadali-ghata) and death by renunciation visaveyaNarattakkhayabhayasatthaggahaNasaMkilesehiM / ussAsAhArANaM Nirohado chijjade AU // 57 // viSavedanAraktakSaya bhyshstrghaatsNkleshaiH| ucchvAsAhArayoH nirodhataH chidyate shraayuH|| 57 // 57. In premature death (Kadali-ghata), age (ayukarma) is cut short by poison, anguish (Vedana), consumption (Rakta Kshaya), terror (Bhaya), stroke of (deadly) weapon (Shastra-ghata), (extreme) distress (Sanklesha), suffocation, and starvation. kadalIghAdasamedaM cAgavihINaM tu caidamidi hodi| ghAdeNa aghAdeNa va paDidaM cAgeNa cattamidi // 58 // kadalIghAtasametaM tyAgavihInaM tu tyaktamiti bhavati / ghAtena aghAtena vA patitaM tyAgena tyaktamiti // 58 // . 58. Cast off (body Chyavita-sharira) is associated with premature death (Kadali-ghata), but without renunciation. Renounced (Tyakta body) is that which falls off on renunciation, with, or without, premature death. bhattapaieNAiMgiNipAuggavidhIhiM cattamidi tivihaM / bhattapaiNNA tivihA jahaeNamajjhimavarA ya tahA // 56 // bhaktapratijJAiGginIprAyogyavidhibhiH tyaktamiti trividham / bhaktapratijJA trividhA jaghanyamadhyamavarA ca tathA // 59 // 59. The modes of food-renunciation (Bhakta Pratijna), self-service (Ingini), no service (Prayopa.gamana);

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GOMMATASARA. these (are) the three modes of renouncing (the body). And food-renunciation (is of 3 kinds, minimum, medium and maximum. bhattapaiNNAivihI jahaeNamaMto muhuttayaM hodi / bArasavarisA jehA tammajjhe hodi majjhimayA // 60 // bhaktapratijJAdividhiH jaghanyo'ntarmuhUrttako bhavati / dvAdazavarSA jyeSThaH tanmadhye bhavati madhyamakaH // 60 // 60. The food-renunciation mode is of one antarmuhurta in its minimum, twelve years in its maximum (duration). (The time) between them is (the duration of) medium (mode). Commentary, Food-renunciation is a mode of ending life with tranquility, while firmly observing the vows of control. It is only adopted when it is ascertained that the body has become se weak that it cannot safely follow the adopted vows. Then the religious person, be he a saint or layman, considers it better to cast off his body instead of breaking the rules of control which he had adopted before, appovayAravekkhaM parovayArUNamiMgiNImaraNaM / saparovayArahINaM maraNaM paaovgmnnmidi||61|| AtmopakArApekSaM paropakAronamiGginImaraNam / svaparopakArahInaM maraNaM prAyopagamanamiti // 61 // 61. Serving ones' needs oneself without service from others (is) death by self-service (Ingini Marana). Death without self-service, (or service) by others, (is) death by no-service (Prayopa-gamana). bhaviyaMti bhaviyakAle kammAgamajANago sa jo jiivo| jANugasarIrabhaviyaM evaM hoditti NididaM // 62 // bhaviSyati bhAvikAle karmAgamajJAyakaH sa yo jIvaH / jJAyakazarIrabhAvi evaM bhavatIti nirdiSTam // 62 // ____82. The soul which will be the knower of the scriptures relating to Karma in future time is the future body

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32 THE SACRED BOOKS OF THE JAINAS. knower (Bhavi-Jnayaka Sharira). It has been described thus. tavvadirittaM duvihaM kammaM gokammamidi tarhi kammaM / kammasaruveNAgaya kammaM davvaM have ziyamA // 63 // tadvyatiriktaM dvividhaM karma nokarmeti tasmin karma / karmasvarUpeNAgataM karma dravyaM bhavenniyamAt // 63 // 63. Karma and quasi-Karma (No-Karma) are the two kinds, besides these. Of these, Karma is necessarily the Karmic matter which has assumed the form of Karmas. Commentary. Karmic matter which was bound before and is now attendant for operation in future time is called Karma-privative aspect. kammaddavvAdaNNaM davvaM gokammadavvamidi hodi / bhAve kammaM duvihaMgamaNogamaMti have // 64 // karmadravyAdanyadravyaM nokarmadravyAmiti bhavati / bhAve karmadvividhamAgamanoAgamamiti bhavet // 64 // 64 Matter other than Karmic matter is quasi-Karmic matter. In the positive (Bhava-aspect) Karma is of two kinds now-attentive (agama bhava Karma), now-quasiattentive (no agama Bhava-Karma). Commentary. Quasi-Karmic matter in its privative aspect is what would be produced by the operation of a particular attendant Karma, and would stimulate the operation of Karmas. kammAgamaparijANagajIvo kammAgamamhi uvajatto / bhAvAgamakammotti ya tassa ya saNNA have yimA // 65 // karmAgamaparijJAyakajIvaH karmAgame upayuktaH / bhAvAgamakarmeti ca tasya ca saMjJA bhavenniyamAt // 65 // 65. The soul, who knows the Karma scriptures and (is) attentive to the Karma scriptures is necessarily named now-attentive-to-the-Karma scriptures (Bhavagama - Karma).

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GOMMATASARA. 33 NoAgamabhAvo puNa kammaphalaM bhuMjamANago jiivo| idi sAmaNNaM kammaM cauvvihaM hodi NiyameNa // 66 // notrAgamabhAvaH punaH karmaphalaM bhuJjamAnako jIvaH / iti sAmAnyaM karma caturvidhaM bhavati niyamena // 66 // 66. And the soul enjoying the fruition of Karma is the now-quasi-attentive (No-agama Bhava Karma). Thus briefly Karma necessarily is of 4 aspects. mUluttarapayaDINaM NAmAdI evameva nnvritu| sagaNAmeNa ya NAmaM ThavaNA daviyaM have bhAvo // 67 // mUlottaraprakRtAnAM nAmAdaya evameva navari tu| svakanAnA ca nAma sthApanA dravyaM bhavet bhAvaH // 67 // 67. Similarly the (eight) primary, and (148) secon. dary divisions (should be considered) with reference to (the four aspects), name, etc. But each has its name, representation, privation, and positive-aspect, according to its connotation. mUluttarapayaDINaM NAmAdi cauvvihaM have sugamaM / vajittA Nokamma NoAgamabhAvakammaM ca // 68 // mUlottaraprakRtInAM nAmAdi caturvidhaM bhavetsugamam / varjayitvA nokarma noAgamabhAvakarma ca // 68 // 68. The 4 aspects, name, etc., of primary and second. ary divisions are easy (to understand), except the quasiKarma and now-quasi-attentive Karma. Commentary. The author will describe in the following gathas the quasiKarma, i. e., that matter which will be an auxiliary cause for the operation of any particular Karma bound with a soul. paDapaDihArasimajjA AhAraM deha uccaNIcaMgaM / bhaMDArI mUlANaM NokammaM daviyakammaM tu // 66 //

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THE SACRED BOOKS OF THE JAINAS. paTapratIhArAsimadyAni bhAhAraM deha uccanIcAGgam / bhANDArI mUlAnAM nokarma dravyakarma tu // 66 // 69. The quasi-Karma of the (8) primary objective Karmas is (respectively, as it were) a curtain, gate-keeper, sword, wine, food, body, high and low constitution, (and) treasurer. Commentary. Outward cause, i. e., quasi-Karmic matter, for operation of knowledge-obscuring Karma is, as it were, a curtain, thrown across an object which obstructs clear knowledge; for the operation of conation-obscuring Karma it is, as it were a gate-keeper, who stops a visitor from an interview ; for feeling Karma it is like licking honey from the edge of a sword, which will occasion a feeling of pleasure and pain both; for deluding Karma it is like taking wine. QuasiKarma for age Karma is to take food, etc. necessary for keeping the body alive; for body-making Karma, the bodies themselves; for family-determining Karma, birth in a high or low constitution ; and for the obstructive Karma it is like a store-keeper who prevents from enjoying freely the enjoyable things or from making charity, paDavisayapahudi davvaM madisudavAghAdakaraNasaMjuttaM / madisudabohANaM puNa NokammaM daviyakammaM tu // 7 // paTaviSayaprabhRti dravyaM matizrutavyAghAtakaraNasaMyuktam / matizrutabodhayoH punaH nokarma dravyakarma tu // 70 // 70. A curtain, and sense-enjoyments, etc., material substances capable of preventing sensitive or scriptural (knowledge, are respectively), the quasi-Karmic matter for the objective Karma, (obscuring) sensitive and scriptural knowledge. Commentary. A curtains prevents the view of an object beyond it. It is thus a cause for the operation of sensitive-knowledge-obscuring-Karma, and is its no-Karma. Indulgence in sense-pleasures prevents application of mind for the attainment of scriptural knowledge. It acts as a stimulating cause for the operation of scriptural-knowledgeobscuring Karma, and is its no-Karma. This is by way of illustra

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GOMMATASARA. 35 tion. There would be numerous auxiliary causes for the operation of Karmas, and all such would be the no-Karmas for those Karmas, bhohimaNapajjavANaM paDighAdaNimittasaMkilesayaraM / jaM vajjhaTaM taM khalu NokammaM kevale Nasthi // 71 // avadhimanaHparyayayoH pratighAtanimittasaMklezakaraH / yaH bAhyArthaH sa khalu nokarma kevale nAsti // 71 // 71. The external object which causes distraction (Sanklesha), (is) a subsidiary cause, of preventing visual and mental (knowledge, and is) certainly the quasi-Karmic matter (for the visual and mental knowledge-obscuringobjective-Karma). (There) is no (quasi-Karma) for perfect knowledge. paMcaehaM NidANaM mAhisadahipahudi hodi NokammaM / vAghAdakarapaDAdI cakkhupacakkhUNa NokammaM // 72 // pazcAnAM nidrANAM mAhiSadadhiprabhRti bhavati nokarma / vyAghAtakarapaTAdi cakSuracakSuSoH nokarma // 72 / / 72. The quasi-Karmic matter for 5 kinds of sleep (sub-classes of conation-obscuring Karma) is buffalo. miik-curd, etc.; curtain, etc., which prevent ocular and non-ocular (conation, are) the quasi-Karmic matter (for ocular and non-ocular-conation-obscuring Karma). prohIkevaladaMsaNaNokammaM tANa NANabhaMgo va / sAdedaraNokammaM iTANihaeNapANAdI // 73 // avadhikevaladarzananokarma tayoH jJAnabhaGgo vA / sAtetaranokarma iSTAniSTAnnapAnAdi // 73 // 73. The quasi. Karma for visual and perfect conation (obscuring Karma) is like that for the corresponding knowledge-(obscuring Karma i.e., distraction for visual conation and none for perfect-conation-obscuring Karma). And the quasi-Karma for the pleasure and the other (i e., pain-feeling Karma is respectively) pleasant or un-pleasant food, drink, etc.

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86 THE SACRED BOOKS OF THE JAINAS. prAyadaNANAyadaNaM samme micche ya hodi nnokmm| ubhayaM sammAmicche NokammaM hodi NiyameNa // 74 // prAyatanAnAyatanaM samyaktve mithyAtve ca bhavati nokarma / ubhayaM samyagmithyAtve nAkama bhavati niyamena // 74 // 74. The quasi-Karma for clouded-right-belief (Samyaktya-prakriti) is association with (Ayatana, Arhats, their images, scriptures, preceptors, etc.); (and that) for wrong belief (Mithyatva Karma is) association with misleading (Anayatana, gods, images, scriptures, and teachers, etc). (And association with) both is necessarily the quasi-Karma for mixed-right-and-wrong-belief (Samyaktva-mithyatva Karma). aNaNokamma micchattAyadaNAdI hu hodi sesANaM / sagasagajoggaM satthaM sahAyapahudI have NiyamA // 75 // ananokarma mithyAtvAyatanAdi hi bhavati zeSANAm / svakasvakayogyaM zAstra sahAyaprabhRti bhavet niyamAt / / 75 // 75. The quasi-Karma for error-(feeding passions) is the association, etc., as for wrong belief, And for the other (12 passions it) is necessarily books and society (of persons.) etc., which are capable of (exciting) those (passions). thIpuMsaMDhasarIraM tANaM Nokamma davvakammaM tu / velaMbako suputto hassaradINaM ca NokammaM // 76 // strIpuMSaNDhazarIraM teSAM nokarma dravyakarma tu|| viDambakaH suputraH hAsyaratyoH ca nokarma // 76 // 78. The quasi-Karmas for the objective Karma (of quasi-passion, the three sexes is) the body of woman, man and hermaphrodite. And the buffoon and a filial son (are) the quasi-Karma (respectively) for laughter (Hasya), and indulgence (Rati), iTANivijogaM-jogaM aradissa mudsuputtaadii| sogassa ya siMhAdI NididadavvaM ca bhayajugale // 77 //

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GOMMATASARA. 37 iSTAniSTaviyogoyogaH arateH mRtsuputraayH| zokasya ca siMhAdayaH ninditadravyaM ca bhayayugale // 77 // 77. Separation from a pleasing and connection with an unpleasing object (is the quasi-Karma) for ennui (arati), for sorrow, a dead filial son, etc. Lion, etc. and loathful objects (are quasi-Karmas respectively) for the pair, fear (and disgust). NirayAyussa aNiTTAhAro sesaannmitttthmnnnnaadii| gadiNokammaM davvaM cauggINaM have khettaM // 78 // nirayAyuSaH aniSTAhAraH shessaannaamissttmnnaadyH| gatinokarma dravyaM caturgatInAM bhavet kSetram // 78 // 78. (The quasi-Karma) for hellish age is unpleasant food (mud); for the others (i. e., sub-human, human and celestial ages it is)agreeable food etc., and the quasi-Karma for the objective condition of existence is the place of the four kinds of existence. NirayAdINa gadINaM NirayAdI khettayaM have nniymaa| jAIe NokammaM dabiMdiyapoggalaM hodi // 79 // nirayAdInAM gatInAM nirayAdi kSetrakaM bhavet niyamAt / jAteH nokarma dravyendriyapudgalo bhavati // 76 // 79. The quasi-Karma for the hellish, etc., conditions of existence is necessarily the regions of hell, etc. The quasi-Karma for a genus (Jati) is the matter of the sense organs. eiMdiyamAdINaM sagasagadavidiyANi NokammaM / dehassa ya NokammaM dehudayajadehakhaMdhANi // 80 // ekondriyAdInAM svakasvakadravyendriyANi nokarma / dehasya ca nokarma dehodayajadehaskaMdhAH // 80 // 81. The quasi-Karmas for (5 Genera) one-sensed .etc., (are) their respective sense-organs. And the quasi.

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38 THE SACRED BOOKS OF THE JAINAS. Karmas for body-(Karma) are the body molecules drawn in by the operation of the body- (sub-class of the body-mak ing-Karma). orAliyave guvviya zrAhArayatejakammaNokammaM / tANudayajacaudehA kamme vissaMcayaM ziyamA // 81 // caudArikavairvikAhArakatejaH karmano karma / teSAmudayajacaturdehAH karmaNi visrasopacayo niyamAt // 81 // 81. The quasi-Karmas of physical, fluid, assimilative and electric body-(sub-classes of body-making) Karma are (the molecules of) the four bodies drawn in by their operation. For Karmic (body-Karma, the quasi - Karma is ) neces - sarily the group of attendant atoms (Visrasopachaya). baMdharaNapahudisamariNaya se sANaM dehameva gokammaM / vari visesaM jANe sagakhettaM ANupuvvINaM // 82 // bandhanaprabhRtisamanvitazeSANAM dehameva nokarma / navari vizeSaM jAnIhi svakakSetramAnupUrvINAm // 82 // 82. Of (all the body-maturing divisions) from bondage (Bandhana up to the end with the rest of the soulmaturing sub-classes of the body-making-Karma), the quasi Karma is the body itself. But note the distinction that (the quasi-Karma of the 4) migratory forms (Anupurvi is) the space of the corresponding (Migration). thirajummassa thirAthirarasaruhirAdINi suhajugassa suhaM asuhaM dehAvayavaM sarapariNadapoggalAgi sare // 83 // sthirayugmasya sthirAsthirarasarudhirAdayaH zubhayugasya zubhaH / azubho dehAvayavaH svarapariNatapudgalAH svare // 83 // 83. (The quasi-Karma for) the pair steady (and unsteady sub-classes of the body-making - Karma is) the steady and, unsteady juice (rasa), blood (Rudhira), etc.; for the * pair beautiful, (and ugly body-sub-class of the body-making

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GOMMATASARA. 39 Karma), the beautiful and ugly parts of the body; for the voice, (sweet voice and harsh voice-sub-classes of the bodymaking Karma), the matter modified into voice. uccassuccaM deha NIcaM NIcassa hodi NokammaM / dANAdicaukANaM vigghagaNagapurisapahudI hu||84|| uccasyocaM dehaM nIcaM nIcasya bhavati nokarma / dAnAdicatuNI vighnakanagapuruSaprabhRtayo hi // 84 // 84. The quasi-Karma for high-family-determining Karma (is) a body (born in a) high (family); for low, in a low (family); (the quasi-Karma) for the 4 (obstructive Karmas) charity and others (i. e., gain, enjoyment and reenjoyment), mountain, men etc., preventive (of charity etc.) Commentary. There are some distant countries rich and fertile but a person cannot go there owing to the impossibility of crossing a mountain or sea. These hindrances will be quasi-Karma for gain obstructive-Karma. Similarly if any person prevents one from enjoying any objects he is a quasi-Karma for enjoyment obstructive Karma. And so on. viriyassa ya NokammaM rukkhAhArAdi balaharaM davvaM / idi uttarapayaDINaM NokammaM davvakammaM tu // 85 // vIryasya ca nokarma rUkSAhArAdi balaharaM dravyam / iti uttaraprakRtInAM nokarma dravyakarma tu // 85 // 85. (And) the quasi-Karma for the power (obstructive-Karma is) the matter of power-reducing rough food, etc. Thus (are described) the quasi-Karmas (which helps) the Karmic matter of the secondary divisions of Karma. NobhAgamabhAvo puNa sagasagakammaphalasaMjudo jiivo| poggalavivAiyANaM Natthi khu NobhAgamo bhaavo||86|| nobhAgamabhAvaH punaH svakasvakakarmaphalasaMyuto jIvaH / pudgalavipAkinAM nAsti khalu nobhAgamo bhAvaH // 86 //

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40 THE SACRED BOOKS OF THE JAINAS. 88. Now-quasi-attention (Karma, no-agama Bhava. Karma is) the soul in the enjoyment of the fruition of its respective Karma. And certainly for the body-maturingKarmas there is no now-quasi-attention Karma (No-agamaBhava-Karma). CHAPTER II, Bondage (Bandha), operation (udaya), existence ___ (Satta) of Karmas. NamiUNa NemicaMdaM asahAyaparakama mahAvIraM / baMdhudayasattajuttaM oghAdese thavaM vocchaM // 87 // natvA nemicandramasahAyaparAkramaM mahAvIram / bandhodayasattvayuktamoghAdeze stavaM vakSyAmi // 87 // 87. Having bowed to Nemi Chandra, (the 22nd Tir. thankara), the great Hero (Mahavira), possessed of absolute independant victory, I shall describe Stava (the full details) of Karmas with respect to bondage, operation and existence in(connection with)spiritual stages and soul quests, (Gunas. thana and margana. sayalaMgakaMgakaMgahiyAra savittharaM sasaMkhevaM / ghaNNaNasatthaM thayathuidhammakahA hoi NiyameNa // 88 // sakalAGgaikA kAGgamadhikAraM savistaraM sasaMkSepam / varNanazAstraM stavastutidharmakathA bhavati niyamena // 8 // 88. The book which describes (a subject in) all the parts, one part, or a chapter of a part, either briefly or in detail (is) necessary, Stava, Stuti, and Dharma Katha res. pectively. Commentary. The word "Stava" appears in the gatha 87. It means that the author will describe the subject of Karmas in all its parts briefly and in detail both as necessary. If only one part is described, it is a Stuti ; and if a chapter of a part only, it is Dharma-Katha.

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GOMMATASARA. Sub-Chapter 1.- Bondage . payaDidvidiaNubhAgappadesabaMdhotti caduviho bNdho| ukkassamaNukassaM jahaeNamajahaeNagatti pudhaM // 86 // prakRtisthityanubhAgapradezabandha iti caturvidho bandhaH / utkRSTonutkRSTaH jaghanyo'jaghanyaka iti pRthak // 86 // 89. Nature (of Karmic matter, Prakriti), duration (Sthiti), (strong or mild)character of its fruition(Anubhaga), and number of Karmic molecules in bondage (Pradesha Bandha)-these (are) the four kinds of bondage. Maxi. mum (Utkrishta), non-maximum (Anutkrishta), minimum (Jaghanya), non-minimum (Ajaghanya)-(these are the divisions of each) separately. sAdipraNAdI dhuva addhavo ya baMdho du jettttmaadiisu| NANegaM jIvaM paDi oghAdese jahAjoggaM // 10 // sAdhanAdI dhruvaH adhruvazca bandhastu jyeSThAdiSu / nAnaikaM jIvaM prati zrodhAdeze yathAyogyam // 10 // 90. Of each of the (four classes) of bondage, maximum, etc., (there are four kinds), begun (Sadi), unbegun (Anadi), lasting (Dhruva), transient (Adhruva). (These appertain) to one or more souls with reference to stages and quests, as may be applicable. Commentary. Mundane souls have ever been binding all the 8 kinds of Karmas. There is thus no beginning of bondage ; and bondage from this point of view is called unbegun (Anadi). At each moment of our lives we are binding fresh Karmas of one kind or the other, i.e., we bind thos Karmas again which ceased to bind once; such bondage is with beginning, and is called begun (Sadi). (See also gatha 123). All Karmas will remain bound for ever to souls incapable of liberation ; this bondage is called lasting (Dhruva). Bondage which lasts for some time only, viz. which occurs after intervals is transient (Adhruva). ThidimaNubhAgapadesA guNapaDivaraNesu jesimukkssaa| tesimaNukasso cauvviho'jahaeNevi emeva // 11 //

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42 THE SACRED BOOKS OF THE JAINAS. sthityanubhAga pradezA guNapratipanneSu yeSAmutkRSTAH / teSAmanutkRSTaH caturvidha jaghanyepi evameva // 61 // 91. In (souls) advancing in (spiritual) stages, there is (in one and the same stage), non-maximum (bondage) of those Karmas of which there is the maximum (bondage), as regards duration (Sthiti), fruition-intensity (Anubhaga) and molecular-density (Pradesha), (and appertaining to any of) the 4 kinds (begun, etc). Similarly (there is) non-minimum (where there is minimum). Commentary. As an example, take the case of a soul on the subsidential ladder. When he reaches the 10th stage of slightest-passion, he binds the maximum fruition-intensity of the high-family Karma and then proceeds on to the 11th, the subsided-passion stage. There he stays a very short time, and must fall back to the 10th stage. There he binds the non-maximum fruition-intensity of high-family Karma. This non-maximum bondage is of the "begun" (Sadi) kind, because it has a beginning. Again; take the case of a hellish being in the 7th hell about to acquire right-belief. He will bind the minimum fruitionintensity of low-family determining Karma, in the last instant of wrong-belief stage. The same soul falling from right-belief into the wrong-belief stage binds non-minimum-fruition intensity of lowfamily-determining Karma. This is also the "begun" (Sadi) kind. The fruition-intensity bondage of the family-determining Karma has always been in this soul, and is of the "unbegun" (Anadi) kind. In a soul incapable of liberation, the Karmas remain bound forever, such bondage is called lasting (Dhruva). The maximum fruition-intensity bondage of high-family-determining Karma which precedes the non-maximum bondage as given above is an example of transient (Adhruva) bondage. sammeva titthabaMdha AhAradugaM pamAdarahidesu / missU usa yamicchAdisu se sabaMdho du // 62 // samyaktve eva tIrthabandha AhAradvikaM pramAdarahiteSu / faeia aigqa fazanzanity aqazaEZ || ER || 92. The bondage of Tirthakara, (sub-class of body making Karma occurs) only in right belief (i.e., the 4th stage of vowless right-belief to the 6th part of the 8th stage of

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GOMMATASARA. 43 new thought activity Apurva Karana); and of the two assimilative (body and limbs-and-minor-limbs-sub-classes of the body making Karma) in (stages) free from carelessness, (i.e., in the 7th stage of perfect vow, and in the 1st (6) parts of the 8th stage of new-thought-activity). (The bondage) of age (Ayu Karma occurs)in the wrong belief, etc., (up to the 7th stage of perfect vow), except (the 3rd or) mixed (stage and except in the potentially developables, or niryritti aparyapta, conditions in which there is mixed vibration of the 3 kinds of mixed bodies). And the bondage of the other (divisions of Karma takes place in stages up to the bondage-cessation--Bandha Vyuchchhitti, (i.e., up to the point where although, such Karmas remain in existence and bound, up, yet they do not attract other corresponding Karmic matter for further bondage of the soul). paDhamuvasamiye samme sesatiye avirdaadicttaari| titthayarabaMdhapAraMbhayA NarA kevalidugaMte // 63 // prathamopazame samyaktve zeSatraye avirtaadictvaarH| tIrthakarabandhaprArambhakA narAH kevalidvikAnte // 3 // 93. Men, possessing the first-subsidential, and the other three (kinds of) right-belief, (i.e., second-subsidential, destructive-subsidential and destructive)in the four, vowless, and other (i. e., partial, imperfect, and perfect vow stages), initiate the bondage of Tirthakara (sub-class of body-makking Karma)near the two, omniscient(Kevali, and all-scripture-knowing saint, shruta Kevali). Commentary. First subsidential belief lasts only for one Antar-muhurta, which according to some saints is too short to carry out the 16 meditations (Shodasa Karana Bhavana) which are necessary for the initiatory bondage of Tirthakara Karma. The beginning of the bondage of this supreme Karma can be made only by a man, and that also near an omniscient or an all-scripture knowing saint, because in no other surroundings can the necessary purity of thought-activity be attained. But although thus begun in the human condition, the bondage of Tirthakara Karma can continue in all the conditions

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44 THE THE SACRED BOOKS OF THE JAINAS, except the sub-human. The maximum time for continuous bondage of Tirthakara Karma, is 33 Sagaras, 2 crore Purva, years minus 8 years and one Antar-muhurta, i.e., after the expiry of this time the man must be born a Tirthakara. solasa paNavIsa NabhaM dasa cau chakkeka baMdhavochiNNA / duga tIsa cadurapuvve paNa solasa jogiNo eko // 6 // SoDaza paJcaviMzatiHnabhAdaza catasraH SaDekaika bndhvyucchinnaa| dvike triMzat catasraH apUrve pazca SoDaza yoginaH ekA // 14 // 91. Sixteen, twenty five, zero, ten, four, six, and one (are the number of sub-classes), the bondage-cessation (Bandha-Vyuchchhitti), (of which takes place, respectively, at the end of the first to the seventh stage). Two, thirty, and four (cease to bind at the end of the 1st, 6th, and 7th part of the 8th stage of) new-thought-activity; five, and sixteen, (respectively in the 9th and 10th ; none in the 11th and 12th); one in the vibratory omniscient%3B (none in the last stage). micchttiNddsNddhaa'sNptteykkhthaavraadaavN| suhamatiyaM viyaliMdI NirayaduNirayAugaM micche||65|| mithyaatvhunnddssnnddhaasNpraaptkaaksssthaavraatpH| sUkSmatrayaM vikalendriyaM nirayadvinirayAyuSkaM mithyAtve // 65 // 95. (Bondage-cessation, Bandha-Vyuchhitti, of the following sub-classes takes place)in the wrong belief (stage). 1. Wrong-belief (Mithyatva), 2. Disproportionate figure, (Hundaka Sansthana), 3 common sex-inclination(Napunsaka veda), 4. Ordinary joint-skeleton, (i.e., the 6th asamprapta sripatika.-Sanhanana), 5. One-sensed, 6. Immobile, 7, Hot-light (Atapa), and the three, 8. fine, 9. (Non-develop. able), 10. (Common, Sadharana vegetable), and not-all sensed, (namely), 11 (Two-sensed). 12. (Three-sensed), 13. (Four sensed). and the two 14. Hellish (condition of existence), and 15. (Hellish migratory form, Anupurvi) and 16. Heilish age.

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GOMMATASARA. bidiyaguNe zraNathINa tidubhagatisaMThANasaMhAdicaukkaM / duggamaNitthINIcaM tiriyadugujjovatiriyAU // 66 // dvitIyaguNe ana-styAnatrayadurbhagatraya saMsthAna saMhaticatuSkam / durgamanastrInIcaM tiryagdvikodyotatiryagAyuH // 66 // 45 96. In the second stage, (there is bondage-cessation of the following ) - The ( 4 ) error-feeding passions; and the 3, somnambulism, deep sleep, and heavy drowsiness) ; and the 3, unprepossessing, ( harsh voice, unimpressive ) ; and the 4, figures, (i. e., dwarf, hunchback, tapering and banyan-like); and the (4) skeletons (i.e., jointed bones, semijoints and bones, joints and bones, and adamantine joints and bones); (1) awkward movement ; ( 1 ) feminine (in - clination) ; (1) low ( family determining Karma ); and the 2, sub-human (condition of existence and sub-human migratory form); (1) cold light; and (1) sub-human age. (These 25 are bound by the operation of error-feeding passions, and also by wrong-belief). ayade bidiyakasAyA vajjaM orAlamaNudumaNuvAU / dese tadiyakasAyA yimeNiha baMdhavocchiNA // 67 // ayate dvitIyakaSAyA vajramorAlamanuSyadvimAnavAyuH / deze tRtIyakaSAyA niyameneha bandhavyucchinnAH // 67 // 97. (In the mixed stage, there is no bondage cessation). In the vowless (stage there is bondage-cessation of the following). The second ( class of) passions, ( namely 4 partial-vow-preventing ); 1 adamantine (ligaments, joints and bones) and the 2, physical (body and its limbs and - minor limbs) ; ( and the ) ( 2 ), human ( condition of existence, and its migratory-form); (and) 1, human age. (These 10 are bound by the operation of partial-vow-preventing-passions ). In the Partial (vow stage), there is necessarily bondage-cessation of the third ( class, namely 4 total-vow-preventing) passions.

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THE SACRED BOOKS OF THE JAINAS. chaThe athiraM asuhaM prasAdamajasaM ca aradisogaM ca / apamatte devAUNiTThabaNaM ceva athiti // 18 // SaSThe asthiramazubhamasAtamayazazca paratizokaM ca / apramatte devAyuniSThIpanaM caiva astIti // 18 // 98. In the 6th (stage, there is bondage-cessation of the 6 sub-classes) unsteady, ugly, pain-(feeling), notoriety, ennui, and sorrow. (Their bondage is due to carelessness (Pramada). In the ordinary (Svasthana) perfect-vow (there) is the completion (Nishthapana) of the celestial age (i. e., at the end of it there is bondage-cessation of celestial age). . maraNUNamhi NiyahIpaDhame NidA taheva payalA ya / chaThe bhAge titthaM NimiNaM saggamaNapaMciMdI // 6 // maraNone nivRttiprathame nidrA tathaiva pracalA ca / SaSThe bhAge tIrtha nirmANaM sadgamanapaJcendriyam // 16 // tejaduhAradusamacausuravaNNagurugacaukkatasaNavayaM / carame hassaM ca radI bhayaM jugucchA ya baMdhavocchiNNA // 10 // tejodvikAhAradvisamacaturasrasuravarNAgurukacatuSkatrasanavakam / carame hAsyaM ca ratiH bhayaM jugupsA ca bandhavyucchinnA // 10 // 99-100. (During the onward progress) in the first part of new-thought-activity where death does not occur (there is bondage-cessation of) sleep and drowsiness ; in its 6th part, of (the 1. Tirthakara (Karma), 1 formation, 1. graceful movement, 1. five sensed, and the 2. electric (and Karmic bodies); and the 2. assimilative (body and its limbs and minor-limbs), 1. proportionate figure, and the 4. cel :stial (conditions of existence, migratory form, fluid body and-fluid-limbs-and-minor-limbs, and 4. colour, (smell, taste and touch) and (4) not-heavy-light, (self-destructive, other-destructive and respiration), and the 9 mobile, (gross, developable individual, steady, beautiful, amiable, sweet voice, impressive). In the last (i.e., 7th part of new-thought

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GOMMATASARA. activity there is) bondage-cessation of (four) laughter, indulgence, fear, and disgust. purisaM cadusaMjalaNaM kameNa anniyhipNcbhaagesu| paDhamaM vigdhaM saNacaujasauccaM ca suhumaMte // 101 // puruSazcatussaMjvalanaH krameNa anivRttipaJcabhAgeSu / prathamaM vighno darzanacaturyazauccaM ca sUkSmAnte // 101 // ___101. In the 5 parts of advanced-thought-activity, respectively (there is bondage-cessation) of (5)---masculine inclination, and the 4 perfect-conduct-preventing passions (anger, pride, deceit, and greed): and at the close of (the 10th stage of) slightest (delusion), of (16) the first (i.e., the knowledge-obscuring Karma with its 5 sub-classes sensitive, scriptural, visual, mental, and perfect-knowledge-obscuring, Karmas), obstructive (Karma with its 5, charity, gain, enjoyment, re-enjoyment and power, obstructing sub-classes) and the 4, conation (-obscuring, ocular, non-ocular, visual and perfect-conation obscuring Karmas) 1 fame and 1 high (family). uvasaMtakhINamohe jogimhi ya samayiyahidI sAdaM / NAyavvo payaDINaM baMdhassaMto aNaMto y||102|| upazAntakSINamohe yogini ca samayikasthitiH sAtam / jJAtavyaH prakRtInAM bandhasyAnta anantazca // 102 // 102. In the subsided (delusion), destructive delusion, and in vibratory (omniscient, there is bondage of) pleasure(feeling Karma) with a duration of one instant (owing to the vibrations. (The details of) bondage-cessation, bondage, and (non-bondage of the 120 sub-classes of Karmas) should be known (as above). Commentary. The sub-classes are 148, but the following 28 are not taken into account with reference to bondage 2, mixed-right-and-wrongbelief and clouded-right-belief;5 kinds of molecular-bondage%B5 kinds of interfusion and 16 out of the 20 division of touch, taste, smell and colour.

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48 THE SACRED BOOKS OF THE JAINAS. sattarasekaggasayaM causattattari sagahi tevtthtthii| baMdhA NavavaraNA duvIsa sattArasekoghe // 103 // saptadazaikAgrazataM catuH saptasaptatiH saptaSaSTiH trissssttiH| bandhA navASTapaJcAzat dvAviMzatiH saptadaza ekaughe // 103 // 103. In (the first 13) stages (respectively there is) bondage of :-(ist 117, (2nd) 101, (3rd) 74, (4th) 77, (5th) 67, (6th) 63, (7th) 59, (8th) 58, (9th) 22, (10th) 17, (11th) 1, (12th), 1, and (13th) 1. tiya uNavIsaM chattiyatAlaM tevagaNa sattavaraNaM ca / igidugasaTThI birahiya saya tiyauNavIsasahiya viissyN||10|| trayamekonaviMzatiHSatrikacatvAriMzat tripaJcAzat saptapaJcAzaca / ekadvASaSTirdvirahitaM zataMtryekonaviMzatisahitaM viMzatizatam 104 // 104. (In the fourteen stages the number of sub-classes which are not bound is as follows):-- In (1st) 3, (2nd) 19, (3rd) 46, (4th) 43, (5th) 53, (6th) 57, (7th) 61, (8th) 62, (9th) 98, (10th) 103, (11th) 119, (12th) 119, (13th) 119, and (14th) 120. Table showing bondage, non-bondage, and bondagecessation in the 14 stages. - Serial number of stages. Bondage NonBondage Cessation | (Bandha).(Abandha) bondage Bandha Vyuchchhitti. Remarks. lst. 117 101 14 431 53 *44 + human and celestial age. +46-(2 age as above and Tirthakara). 67 57 63 59 611 2nd. 3rd. 4th. 5th. 6th. 7th. 8th. 9th. 10th. 11th. 12th. 13th. 14th. 163-2(assimilative body and limbs). 58 22 17 62 98 103 119 119 119 120

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GOMMATASARA. 49 bhoghe vA Adese NArayamicchamhi cAri vocchinnnnaa| urima bArasa suracau surAu AhArayamabaMdhA // 105 // proghe iva bhAdeze nArakamithyAtve catasro vyucchinnaaH| uparitanA dvAdaza suracatuSkaM murAyurAhArakamabandhAH // 10 // 105. (Out of the 16 sub-classes, bondage-cessation of which occurs in wrong-belief stage, vide Gatha 95, the first) four (only) cease (to be bound, at the end of) wrongbelief in hellish (condition). The remaining twelve, the four celestial (condition, migratory form, fluid body, and fluid limbs-and-minor-limbs), celestial age, (and) assimilative (body, and limb-and-minor-limb,-these 19 are) never bound (there). (Only 101 are bound). ghamme sitthaM baMdhadi vaMsAmeghANa puNNago ceva / chahotti ya maNuvAU carime miccheva tiriyAU // 106 // dharme tIrtha badhnAti vaMzAmeghayoH pUrNakazcaiva / SaSTha iti ca mAnavAyuH carame mithyAtve eva tirygaayuH||106|| 106. In Gharma, (the first hell, in developable and undevelopable conditions), the Tirthankara Karma continues to be bound, (but it never begins, to be bound there); but in Vansha and Megha, (the 2nd and 3rd hells, it is bound) in developables only (as there is a break in its continuity in non-developable condition). Human age (Karma is bound) till the 6th (hell). And in the last (hell) in the wrong (belief stage) only, sub-human age (Karma is bound). missAvirade uccaM maNuvadugaM sattame have bNdho| micchA sAsaNasammA maNuvaduguccaM Na baMdhati // 107 // mizrAvirate uccaM manuSyadvayaM saptame bhaved bandhaH / mithyAsvinaHsAsAdanasamyaktvA mnussydvikocmbdhnnti||107||

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50 THE SACRED BOOKS OF THE JAINAS. 107. In the 7th (hell) in the mixed and vowless (stage there) is bondage of high-(family Karma and the two human (condition and migratory form). The souls in the stages of wrong-belief and downfall belief do not bind the (above) two human (condition and migratory form) and high (family Karma). Commentary. In developable hellish souls. Note.-St-Stages; Bond-Bondage ; Nonb-non-bondage ; Ceaseb-Bondage-cessation. In 1st, 2nd & 3rd Hells. *I In 4th, 5th, & 6th Hells. ** In the 7th Hell.*3 St. Bond. Nonb. Ceaseb Bond. Nonb. Ceaseb. Bond. Nonb. Ceaseb. 1st | 1t 412 1000 4 96391 5 2nd 965 2578 96 425918 3rd 70 311* 0 70 3011 0 70 29980 4th 7275 29 10 711 29 10 70 29 954 * The #1 _The maximum bondage is only of 101 sub-classes vide Gatha 105. , 100 out of 101, as Tirthankara sub-class is not bound; ** The maximum-bondage is only of 99 out of 101, as Thirthan kara and human age are not bound. p1 -Tirthankara. -vide Gatha 105. : = vide Gatha 96: =30+Human age. 15 - Human age and Tirthankara are bound. 1-29+Human age. + -Here human age is bound. fi -Vide Gatha 107. 98 - 25-sub-human age. So 32-3, vide Gatha 107. $* 10-Human age.

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GOMMATASARA. In undevelopable hellish souls. In 2nd, 3rd, 4th, 5th, 6th Hells. Bond. Nonb. Ceaseb. 981 3 0 0 0 0 In 1st hell. * St. Bond. j Nonb. Ceaseb 1st 98 1t1 2812 4th 71+3 28 9 * - 99 only (101 - Human and sub-human age ). +' = Tirthankara In 7th Hell. Bond. Nonb. Ceaseb. 95$ 6 0 0 0 0 51 +2 (24 + 4 ) + 3 = Here Tirthankara is bound. -101-Tirthankara, human and sub-human age. $ - 101 - ( 3 above and 3 human condition, migratory form and high family). tiriye mogho titthAhArUNo avirade chidI cauro / uvarimacharahaM ca chidI sAsaNasamme have ziyamA // 108 // tirazci oghaH tIrthAhArona avirate chitiH zvacatvAraH / uparimaSaNNAM ca chitiH sAsAdanasamyaktve bhavenniyamAt 108 108. In sub-humans, bondage, etc. (of sub-classes occur) as in the stages, except that (there is no bondage of the 3 sub-classes, i. e.) Tirthankara, (and the two) assimilative (body and limbs aud minor-limbs). In (their) vowless stage, (there is) bondage-cessation of four, (i. e., the four partial-vow-preventing-passions, sub-classes of the _conduct-deluding - Karma, out of the total 10 given in Gatha 97). And the (bondage)-cessation of the remaining 6 takes place necessarily in the downfall belief ( stage). sAmaNNatiriyapaMciMdiyapuraNagajogiNIsu emeva / suraNirayAu apurANe veguvviyachakkamavi Natthi // 106 // sAmAnyatiryakpazJcendriyapUrvaka yoninISu evameva / suranirayAyurapUrNe vaigUrvikaSaTkamapi nAsti // 101 // 109. It is the same in general (Samanya), 5-sensed, developables, and feminine-inclination sub-humans. And in the (completely) undevelopable (sub-humans), the celestial

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52 THE SACRED BOOKS OF THE JAINAS. and hellish ages and the six fluid (body, fluid limbs-andminor-limbs, celestial condition and migratory form, hellish condition and migratory form) are not (bound). Commentary. In sub-human condition the maximum bondage is of (120-3, vide Gatha 108) 117 sub-classes. In general, 5-sensed, developable and feminine sub-humans. St. | Bond. Nonb. Ceaseb. | Remarks. lst * As general. 2nd 16 317 7 (25+6 vide Gatha 108). 69 481 7 47+ celestial age. 4th 70$ 47 Here celestial age is bound. | vide Gatha 108. 5th 51 As general. In incompletely undevelopables of the general, 5-sensed, developable and femenine sub-human (107-4 ages and hellish condition and migratory form)-111 only are bound. St. Bond. Nonb. Ceaseb. Remarks. O 16 117 101 3rd 166 1st 107 137 * Celestial 4 (celestial condition and migratory form, fluid body and limbs and minor-limbs bound in vowless). + 16-(human condition, migratory form and age). 2nd | 94 | 69 17 | 291 429 41 +31-(sub-human and human ages). $(46 - 4). Vide Gatha 108. 4th Completely undevelopables in wrong-belief stage only bind 109 (117 - hellish and celestial ages, fluid body and limbs, celestial condition and migratory form, hellish condition and migratory form). tiriyeva Nare Navari hu titthAhAraM ca asthi emeva / sAmaNNapuNNamaNusiNiNera apugaNe apuNNeva // 110 // tiryagiva nare navari hi tIrthAhAraM cAsti evameva / sAmAnyapUrNamanuSyiNInare apUrNe apUrNa iva // 11 //

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GOMMATASARA. 110. In human, (it is) the same as in sub-human. But (the three), Tirthankara, (and the two) assimilative (body and limbs are bound). (And the same for) general, (developables) and feminine inclination human beings, And in (completely) undevelopable human the same as is in (completely) undevelopable (sub-humans). Stages. 1st 2nd 3rd 4th 5th 6th 7th 8th 9th 10th 11th 12th 13th 14th Commentary. For human condition of existence. Developable*1. T2 Bond. 117 101 69 718 67 63 59 58 22 17 1 1 1 0 = Nonb. 3 19 511 49 53 57 61 62 98 103 119 119 1! 120 Ceaseb. 16* 31 0 4 4 6* 1 36 5* 16* 0 0 1 0* D Incompletely undevelop Bond. 107 Ceaseb. 1391 292 0 894 0 6195 0 0 0 0 0 0 0 0 0 0 0 0 0 1 231 1 O 0 0 Here 112(120-4 ages, hellish 94 0 70 able*2 Nonb. 0 62 0 0 51 18 0 1 Maximum bondage is 120. ** 2, and assimilative 2), are bound. *- As general. +-25+6 like sub-humans. =50+ celestial age. SS=Tirthankara and celestial age are bound. - Vide gatha 108. 421 53 0 50 1-5-Tirthankara + celestial condition and migratory form, fluid body and limbs. P1 (16-3 i. e., hellish-age, hellish condition and hellish migratory form). 0 0 0 (31 above-human and sub-human ages). T3-(47-5), here celestial 4+ Tirthankara are bound. T-8-4 partial vow + 4 total vow-preventing passions. 561-(from 6th to 12th stages-6+1+36+5+16-celestial age and two assimilative). In completely undevelopables only 109 (i. e., 120-Tithankara, assimilative 2, sub-human and celestial ages and fluid, etc. 6) are bound in wrong-belief stage like the sub-humans.

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THE SACRED BOOKS OF THE JAINAS. riyeva hodi deve AIsANotti satta vAma hidI / solasa ceva abaMdhA bhavatie rAtthi titthayaraM // 111 // niraya iva bhavati deve AIzAna iti sapta vAme dvittiH / SoDaza caiva abandhA bhavanatraye nAsti tIrthakaram // 111 // 111. In celestials it is the same as in hellish (beings), but up to (the second heaven) Ishana, (bondage)-cessation (is only) of seven (out of 16 ) in wrong belief ( stage) and sixteen are not bound (i. e., the remaining nine and the following seven, celestial condition, celestial migratory form, fluid-body and its limbs, celestial age, assimilative body and assimilative limbs). (And) in the three residential (peripatetic and stellar celestial beings there) is no bondage of Tirthankara ( Karma ). titthaM sadara sahassAra gotti tiriyadugaM / 54 kapitthI tiriyAU ujjovo asthi tado gatthi sadaracaU // 112 // kalpastrISu na tIrthaM zatArasahasrAraka iti tiryagvikam / tiryagAyurudyotaH asti tato nAsti zatAracatuSkam // 112 // 112. In the Kalpa or heavenly females, ( there) is no (bondage of ) Tirthankara ( Karma ) and only up to Satara and Sahasrara, (the 11th and 12th heaven, there) is (bondage of) two, sub-human (condition and sub-human migratory form), and sub-human age and cold-light. Beyond this, Satara quarternary is not bound). Commentary. In celestial condition of existence only 104 (i. e. 120-fine, undevelopable, common, 2, 3, 4-sensed, hellish age, hellish condition, hellish migratory form, celestial condition, celestial migratory form, fluid body, fluid limbs, celestial age, assimilative body, and its limbs) are bound as shown in the following chart. ,

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GOMMATASARA. 55 In 10 heavens In Anata, etc. In residential, peripatetics In Saudhar- from Sanat- 4 heavens and stellars and also in lma and Kumara and 9 heavenly women.*1 fshana** to Sahasrara Graive the 12th *3 yakas*4 Bon. Nonb. Ceaseb. Bon. Nonb. Ceaseb. Bon. Nonb. Ceaseb. Bon. Nonb. Ceaseb. 1st 2nd 103 o 71 96 7 251 70 33120 711 32 10 7294 32 3rd 4th 10 72114 | 29 10 17296 25 #1 - Only 103 (104-Tirthankara) are bound. *1 - Here 104 can be bound. *- 101 (104-one-sensed, immobile and Atapa) are bound. ** - 97 (101-sub-human age, sub-human-condition and migratory form and cold light). t = As general. ti-Wrong-belief, disproportionate, ordinary skeleton, one sensed, immobile, common sex and Atapa. - 32 + (human age), +3 - here human age is bound. $1-1-Tirthankara, $? - as above, 58 = (33+human age). $t = human age and Tirthankara are bound. -1- Tirthankara. f* - 4-wrong-belief, disproportionate Or dinary Skeleton, and common sex. 13 = (30+humanage), 1* - Here Tirthankara and human age are bound. 91 - Tirthankara, q? - as above in 10 Heavens, 98 = 21 - (25-satara-quarternary), f-human age is not bound, f here human age and Tirthankara are bound. Above 9 Graiveyakas in 9 Anudishas and 5 Anuttaras i. e., 14 heavens only right believers are born who bind 72 only like those of Graiveyakas.

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58 THE SACRED BOOKS OF THE JAINAS. In incompletely undevelopable celestials. In residentials, peripatetics, In Saudhar-lin 10 heavens In Anata etc. and stellars and heavenly ma and from Sanat-14 heavens & 9 Ishana women *1 kumara to. Graiveyakas heavens*2 Sahasrara *3 St. Bond. Nonb. Nonb. Nonb. Bond. Bond. Nonb. Ceaseb. no Nonb. on + Ceaseb. 0 Ceaseb. a = Nonb. 1st . 2nd 4th 0 | 0 71 / 318 981 71 28|1* 9 719 25 | 9 *1 =101 (103-human and sub-human ages) are bound. - 102 (101 + Tirthankara) are bound. * - 99(101 as in their developables - human and sub-human ages) ** - 96 (97 as in developables-human age). t- as in developables +1 - 25-sub-human age. I=1 Tirthankara, t' - as above. 8- (32-Tirthankara), 31-(10 - human age). ii - Tirthankara, || - as in developable, Il? - (25-sub-human age). 1' = (29-Tirthankara). 91 - Tirthankara, 1deg as in developables, qe - Tirthankara is bound. In the 14 heavens above these, only vowless-right-belief stage in which 71 (72-human age) are bound. puSiNadaraM vigivigale tatthuppaeNo hu sAsaNo dehe| pajati Navi pAvadi idi NaratiriyAugaM Natthi // 113 // pUrNetaramivaikavikale tatrotpanno hi sAsAdano dehe / " paryAptiM nApi prApnoti iti naratiryagAyuSkaM nAsti // 113 // 113. In the one-(sensed) and not-all (i. e., 2, 3, 4, sensed beings, it is the same) as in the (completely) nondevelopables, (And a soul) born as such (i, e., one to 4sensed souls), in the downfall (stage) does not acquire the capacity to completely develope the body, (Therefore, there) is no bondage of human or sub-human age (Karma), here.

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GOMMATASARA. 57 paMceMdiyesu moghaM eyakkhe vA vaNapphadIyaMte / maNuvadugaM maNuvAU uccaM Na hi teuvAumhi // 114 // paJcendriyeSu moghaH ekAkSa iva vanaspatyante / manuSyadvayaM manuSyAyurucaM na hi tejovAyau // 114 // 114. In the five-sensed, the same as in corresponding stages. (In the embodiments from earth) to vegetable (embodiment) the same as one-sensed ; but in fire and air, (embodiments), (there is) no bondage of the two human (body and limbs), human age and high (family), Na hi sAsaNo apugaNe sAhAraNasuhamage ya teuduge| oghaM tasa maNavayaNe orAle mnnuvgibhNgo|| 115 // na hi sAsAdana apUrNe sAdhAraNasUkSmake ca tejAdvaye / proghastrase manovacane aurAle manuSyagatibhaGgaH // 115 // 115. (There is) certainly no downfall (stage) in (completely) undevelopable, in common, in fine, and in the two fire and air (embodiments). In the mobile (embodiment) the same (as) in the stages. In the mind and speech vibration, (the same as in the stages). In the physical (body vibration) as in human condition of existence. Commentary. In one-sensed 2, 3 and 4-sensed, only 109 (120-11, i. e., TirthanSt. | Bond. | Nonb. Ceaseb. kara, Aharaka body and limbs, fluid body and limbs, celestial and 1st | 109 | 0 | 15* | hellish conditions and migratory ---- | forms, celestial and hellish ages) 2nd | 94 | 15 - 29t are bound. *16-hellish age and condition and migratory form + sub-human and human ages. +31 as in sub-human condition - 2 sub-human and human ages. Note. - That 5-sensed developables bind Karmas like those of the spiritual stages.

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58 THE SACRED BOOKS OF THE JAINAS. In five-sensed incompletely undevelopables, 112 (120-assimilative body and limbs, hellish condition and migratory form and 4 ages) are bound as below. St. Bond. Nonb. Ceaseb. 1312 1st 137 *Tirthankara and ce2nd 244 | lestial condition and mi4th 7571 37 gratory form, fluid body 6th and limbs. 016-(hellish condition 13th migratory form and age) (25 - sub-human age). # 75-70+5(Tirthankara and celestial 4). 12 13--(10-human age) + 4 of 5th stage. 161-(6+1 + 36+5+ 16-celestial age and assimilative body and limbs). Completely non-developable 5-sensed bind 109 as in the wrongbelief stage above. In embodiment soul-quest, earth, water and vegetable bodies bind 109 as below. 1st 15 St. Bond. Nonb. Ceaseb. Fire and air-bodied bind only 105=(109--human condition and 109 0 15 migratory form, human age and high family) in wrong-belief 2nd stage only. Mobiles bind Kar mas like the stages. orAle vA misse Na hi surnniryaauhaarnnirydugN| micchaduge devaco titthaM Na hi avirade asthi // 116 // orAla iva mizre na hi suranirayAyurAhAranirayadvayam / mithyAtvadvaye devacatuSkaM tIrthaM na hi avirate asti // 116 // 116. In the mixed (vibration of physical mixed with Karmic body) same as in physical (body vibration); but in this there is) certainly no (bondage) of celestial and hellish age, assimilative (body and limbs) and the two hellish (condition and migratory form). And in the two wrong-belief

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GOMMATASARA. 59 (and downfall stages there is) no (bondage of) Tirthankara Karma and the celestial quarternary (celestial condition, migratory form, body and limbs), (but) there is (such bondage in the vowless (stage). paNNArasamunatIsaM micchaduge avirade chidI curo| uvarimapaNasaTThIvi ya ekaM sAdaM sajogimhi // 117 // paJcadazaikonatriMzat mithyAtvadvike avirate chittyshctsrH| uparimapaJcaSaSTirapi ca ekaM sAtaM sayogini // 117 // 117. (And in this physical-mixed-vibration, there is) bondage-cessation in the two wrong-belief (and downfall stages) of 15 and 29 (sub-classes respectively); in the vowless stage, of four and also of the remaining 65; and in the vibratory (omniscient), of one (i. e.,) pleasure (feeling Karma). deve vA veguvve misse NaratiriyAugaM Nasthi / chaTTaguNaM vAhAre tammisse Natthi devAU // 118 // deva iva vaigUrve mizre naratiryagAyuSkaM nAsti / SaSThaguNamivAhAre tanmizre nAsti devAyuH // 118 // 118. In the fluid (body vibration), the same as in celestial condition, in the mixed (vibration of fluid mixed with Karmic body, the same as in the undevelopable celestial beings of Saudharma and ishana), (but there) is no (bondage of) human and sub-human age (Karmas). In the assimilative (body vibration), the same as in the 6th stage (of imperfect vow). In its mixed (vibration i.e., of assimilative with physical body there is no (bondage of) celestial age (Karma). kamme urAlamissaM vA gAudugaMpi Nava chidI ayde| vedAdAhArotti ya saguNaTThANANamoghaM tu // 119 // kamaNi aurAlikamizraM vA nAyurdvikamapi nava chittirayate / vedAdAhAra iti ca svaguNasthAnAnAmoghastu // 116 //

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60 THE SACRED BOOKS OF THE JAINAS. 119. In the Karmic (body vibration) the same as in the physical-mixed (vibration), (but there is) no (bondage of) even of the two (human and sub-human)age (Karmas); (because in transmigration no age Karma of any kind can be bound). And in its vowless (stage), (there is bondagecessation of 9). (And in the soul-quest) from sex to assimilation, (bondage, non-bondage and bondage-cessation take place) as in their respective spiritual stages. Commentary. For mind and speech, as in stages. For physical body vibra. tion like the human condition. For Physical mixed with Karmic in completely or incompletely undevelopables the bondage is of 114 (120-assimilative body and limbs, cellestial and hellish ages and hellish condition and migratory form) as below. St. Bon. Nonb. Ceaseb. Remarks. 5 151 157 * 5 = Tirthankara and celestial 4. + 15 (16-hellish age, condition and migratory form + human and sub-human ages). 2nd 94 1 20 1 291 | 13 -human and sub-human ages. 44 70-65 + (Tirthankara and celos tial 4). 13th 1 113 1 1st 109 4th For fluid body vibration, 104 like celestial condition of Saudharma and ishana heavens. In fluid mixed with Karmic body vibration 102 (104-human and sub-human ages) are bound as below, St. Bon. Nonb. Ceaseb. Remarks. 1st, | 101 | 1" 77 "Tirthankara. 1 17-wrong-belief, disproportionate figure, ordinary joints, onesensed, immobile, common sex, and radiance. 2nd 94 | .8 | 247 1125 -- sub-human age). 4th 718 $Tirthankara is bound. |(10-Human age).

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GOMMATASARA. 61 For assimilative body vibration, there is only 6th stage. There are 63 bondage, 57 non-bondage, 6 bondage- cessation like the 6th stage. For assimilative mixed with physical vibration there are 62 bondage, 58 non-bondage, 6 bondage-cessation ; here celestial age is not bound. For Karmic body vibration, the bondage like physical mixed is of 114, as below: but human and sub-human ages are not bound here. St. Bon. Nonb. Ceaseb. Ist 1 107 5* 137 Remarks. 5- Tirthankara + celestial 4, +13 - 16 - (hellish agend human condition and migratory form). 25-sub-human age. 70 + 5(Tirthankara and celestial 4). 24 241 /12 --0-941 - 18 2nd 75$ 13th 11 111 For female sex inclination, 120 are bound, the chart is like that of spiritual stage till 9th stage, up to the part of sex inclination. For female sex incompletely undevelopable, 107(120 - 4 ages, Tirthankara, assimilative 2, celestial 4, hellish 2) are bound as below: St Bon. Nonb. Ceaseb. Remarks. 1st | 107 *15-hellish age and hellish condi-. 0 13* tion and migratory form. 2nd 1 941 13 247 | 725 - sub-human age. For common sex inclination like the female, 120 are bound and res are 9. For common sex inclination incompletely undevelopables 108 (120-assimilative 2, celestial 4, hellish 2 and ages 4) are bound as below : St. Bon. Nonb. Ceaseb. Remarks. 1st 107 1* 131 *Tirthankara. 176-3 hellish. 2nd 94 14 241 125- sub-human age. 4th 37 99 170+Tirthankara. $ 10-Human age.

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62 THE SACRED BOOKS OF THE JAINAS. For common sex inclination completely undevelopables, 109 are bound only in wrong-belief stage (108 - Tirthankara + human and sub-human ages). For male inclination 120 are bound like the stages till 9th up to part of sex-inclination. For male inclination incompletely undevelopables, 112 (120- assimilative 2, hellish 2, 4 ages) are bound as below:St. Bon. Nonb. Ceaseb. Remarks. 1st 107 5* | 137 *5= Tirthankara + celestial 4. t16_hellish 3. 2nd 94 18 241 25-sub-human age. 4th 751 | 37 9 170 + Tirthankara+celestial 4. Note. There is bondage of Tirthankara and assimilative 2 in female and common sex inclination; but their operation is only in male inclination. For passion soul-quest, know the table like that of stages till 10th. For wrong sensitive, scriptural and visual knowledge, 117 (120-Tirthankara and assimilative 2) are bound as below: St. Bond. Nonb. Ceaseb. 1st 117 16 2nd 101 16 25. For right sensitive, scriptural, visual knowledge 79(120-(16+25) are bound, the stages are 9 from 4th to 12th. Take them as per stage chart. For mental knowledge, only 65 (120-16 + 25 + 10+4) are bound from 6th to 12th stage, as below:St. Bond. Nonb. 1 Ceaseb. Remarks6th 63 2* assimilative 2. 7th +57 + assimilative 2. 8th 9th 10th 48 11th 64 12th 64 591

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2nd For perfect knowledge only one is bound in the 13th stage. For non-control, 120 assimilative 2-118 are bound as below: St. Bond. Nonb. Ceaseb. Remarks. 1st 117 1* 16 3rd 4th St. 6th 7th 8th 9th 101 74 77+ Bond. 63 59+ GOMMATASARA. 58 For partial control like the 5th stage. For equanimity and recovered-equanimity bondage is of 65 as below: 22 17 44t 41 Nonb. 2* 6 7 25 43 0 10 Ceaseb. 6 1 36 "Tirthankara. 5 +42+human and celestial ages. +74+Tirthankara + human and celestial ages. 63 Remarks. *assimilative 2. + 57+ assimilative 2. For pure and absolute non-injury control only 2 stages 6th and 7th like the above. Slightest-passion and perfect control, like the stages 10th and 11th to 14th, respectively. For ocular and non-ocular conation 120 are bound, the stages are from the first to 12th and bondage is like the stages. For visual conation, (120-41)-79 are bound; stages are from 4th to 12th like those of visual knowledge. For perfect conation bondage etc. is like perfect knowledge. mak a Asgaa++A mgrensku ufu fuqAU | micchassaMtima NavayaM bAraM Na hi teupammesu // 120 // navari ca sarvopazame narasurAyuSI nAsti niyamena ! mithyAtvasyAntimaM navakaM dvAdaza na hi tejaH padmayoH // 120 //

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THE SACRED BOOKS OF THE JAINAS. 120. But throughout subsidential (i.e. first and second subsidential right belief there) is necessarily no (bondage of) human and celestial age(Karma). In the yellow and pink (paints, there is) no (bondage of) the last nine and (last) twelve (sub-classes respectively of the 16, sub-classes which , cease to be bound) in the wrong-belief (stage). sake sadaracaukaM vAmaMtimavArasaM ca Na va asthi / kammeva aNAhAre baMdhassaMto aNaMto ya // 121 // zuklAyAM zatAracatuSkaM vAmAntimadvAdaza ca na vA asti / kama iva anAhAre bandhasyAnta anantazca // 121 // 121. In white (paint, there) is no (bondage) of the Satara quarternary (G. 112) and the last twelve of (the 16 sub-classes which cease to be bound at the end of) wrong belief (stage). In non-assimilation, bondage, non-bondage and bondage-cessation are as in Karmic (body vibration). Commentary. For black, blue, and grey-thought paints. 118 (120-assi milative 2) are bound, stages are 1st four, bondage is like the stages. For vellow-thought-paint. (120- fine, undevelopable, common, two to 4sensed: hellish age, hellish condition and hellish migratory form) 111 are bound as below:St. Bond. Nonb. Ceaseb. Remarks. 1st. 108 1083* *3- Tirthankara and assimilative 2. +16-9-7. 2nd. 101 10 25 3rd. 741 176-human and celestial ages. 4th. $74 + human and celestial ages and Tirthankara. 5th. 37 775 34 6th. 48 6 7th. 59 52 1 157 + assimilative 2.

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. GOMMATASARA. 65 For pink-thought paint, (120-one-sensed, immobile, hot light and the above 9), 108 are bound as below :St. Bond. Nonb. Ceaseb. Remarks. 1st 105 3* 41* Tirthankara + assimilative 2 14-16-12. 2nd 101 25 #76-human and celestial ages. 3rd 4th 741 7778 $74 + human and celestial ages and Tirthankara. 5th 67 6th 163 45 6 7th 59 1 49 1 1157+ assimilative 2. For white-thought-paint, (108 as above-sub-human age, condition and migratory form and cold light) = 104 are bound as below: St. 1st. Bond. Nonb. Ceaseb. Remarks. 101 3* 47 *3-assimilative 2 and Tirthankara. 116-12. 97 211 | 125-4 (sub-human 3 and cold light), 30 0 $76-human and celestial ages. 2nd 3rd 4th 127 174+2 ages and Tirthankara. 5th 67 37 6th 41 7th 591 45 157 + assimilative 2. 8th 58 46 136 9th 22 82 10th 17 87 16 11th 103 12th 1 103 13th 1 103 1

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66 THE SACRED BOOKS OF THE JAINAS. In capacity to liberation (Bhavya quest) 120 are bound, stages are 14 like the stages. For incapacity to liberation, 117 (120Tirthankara and assimilative 2)are bound, stage is wrong-belief only. For first subsidential right-belief (120-41-2 the human and celestial ages) 77 are bound. No age Karma is bound in this belief. Stages are 4 as below: St. Bond. Nonb. Ceaseb. Remarks. 4th 75 | assimilative 2, 19f + 10-human age. 5th 11 6th 62 15 7th 581 19 o 156+assimilative 2. For second subsidential right-belief, 77 are bound in 8 stages as below; the stages from 4 to 6 are in descending from subsidential ladder. It originates in 7th stage when ascending the ladder. Here also age Karma is not bound. St. Bond. Nonb. Ceaseb. Remarks. 4th 75 2 5th 6th 7th 19 *56+ assimilatiye 2. t(1-celestial age). 8th 9th 10th 17 60 L 16 11th

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GOMMATASARA. 67 For destructive-subsidential right-belief, 79(120-41) are bound as below: St. 4th Bond. Nonb. Ceasel. Remarks. 77 21 10 * assimilative 2 5th 6th 7th 597 20 1 57 + assimilative 2. For destructive right-belief 79 (120-41) are bound as belaw - Remarks, St. 4th Bond. Nonb. Ceaseb. | 27 | 2 | 10 * assimilative 2. 5th 6th 7th +57 + assimilative 2. 8th 36 9th 10th 11th 12th 13th 14th Liber ated ones For beliefs, wrong, downfall and mixed, 1.17, 101 and 74 are bound respectively like their stages. -

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68 THE SACRED BOOKS OF THE JAINAS. For rationals, 120 are bound in first 12 stages, like the spiritual stages. For irrationals, 117 (120-Tirthankara and assimilative 2) are bound ss below: St. bond. Nob. Ceaseb. Remarks, 1st 117 19* * 16+3 ages. No age is bound here owing to 2nd 198 19291 mixed vibration. I tas in 2 to 4 sensed. For assimilation, 120, are bound in 1st-13 stages like their stages. For non-assimilation (120-4 ages, assimilative 2, hellish condition and migratory form)112 are bound as below: St. Bond. Non. Ceaseb. Remarks, 1st 107 5* 131 *Celestial 4+ Trithankara. +16-hellish 3. 2nd 94 18 241 125-sub-human age. 4th 75% | 37 9 +65 | $70+ celestial 4 + Tirthankara. 13th 111 1 | In omniscient overflow with Karmic vibration. 14th 0 112 sAdi aNAdI dhuva adbhuvo ya baMdho du kmmchkkss| tadiyo sAdiyaseso aNAdidhuvasesago AU // 122 // sAdiranAdiH dhruva adhruvazca baMdhastu karmaSaTkasya / tRtIyaH sAdikazeSa anAdidhruvazeSaka aAyuH // 122 // 122. Begun (Sadi), unbegun(Anadi), lasting (Dhruva), and transient, (Adhruva), kinds of bondage (occur) in 6 (knowledge and conation obscuring, deluding, body-making, family, and obstructive) Karmas; and in the third (i. e., feeling Karma) leaving the begun (Sadi kind there are

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GOMMATASARA. 69 only 3 kinds of bondage). In the age (Karma) leaving unbegun and lasting (kind there are the begun and transient kinds of bondage only). sAdI abaMdhabaMdhe seDhipaNArUDhage aNAdI hu|| abhavasiddhamhi dhuvo bhavasiddhe adbhuvo bNdho|| 123 // sAdiH abandhabandhe zreNyanArohake anAdihi / . abhavyasiddhe dhruvo bhavasiddhe adhruvo bandhaH // 123 // 123. (Bondage of a Karma in a soul) who has not reached the stage (where it is not bound) is "Unbegun", (Anadi); and its (fresh) bondage (on fall from its) nonbondage (stage, is) " begun" (Sadi). In a not-would-beliberated-(soul Ahhavya Siddha Jiva there is) lasting (bond. age). In the would-be-liberated. (soul Bhavya Siddha Jiva) bondage (is) transient. pAditimicchakasAyA bhytejgurudugnniminnvnnnnco| sattettAladhuvANaM cadudhA sesANayaM tu dudhA // 124 // ghAtitrimithyAtvakaSAyA bhayatejo'gurudvikanirmANavarNacatuSkam / saptacatvAriMzadarbuvANAM caturdhA zeSANAM tu dvidhA // 124 // ___124. (The 19 sub-classes of) the three destructive (i. e. knowledge and conation-obscuring and obstructive Karmas), wrong belief, (16) passions, the pairs, fear (and disgust), and electric (and Karmic bodies), and notheavy-{light and self-destructive, Upaghata), formation, and the four, colour (smell, taste and touch) - (these 47 are called) lasting (Dhruva). (They have all) the four kinds (of bondage begun etc). And the remaining (73 i. e., 2 feeling, 7 minor passions, 4 ages, 58 body-making and 2 family are called non-lasting Adhruva and have) 2 kinds (of bondage begun and transient). sese titthAhAraM paraghAdacaukka savvAUNi / appaDivakkhA sesA sappaDivakkhA hu bAsahI // 125 //

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70 THE SACRED BOOKS OF THE JAINAS. zeSAsu tIrthAhAraM paraghAtacatuSkaM srvaayuuNssi| apratipakSA zeSAH sapratipakSA hi dvASaSTiH // 125 // 125. Out of (these) remaining (73) Tirthankara, assimilative (body and limbs) the four, other destructive (Paraghata, radiance, Atapa, phosphoresence, udyota, and respiration, and) all (the 4) ages-(these 11 are) without opposite (apratipaksha). The remaining 62 certainly (are) with opposite (Sapratipaksha). Commentary. With-opposite sub-classes are so called because they are in sets mutually repugnant; the bondage of one excludes the bondage of the other. For example, when there is bondage of pleasure-feeling, there cannot be a bondage of pain-feeling. Sometimes ane may seem to feel both pleasure and pain, but this feeling is merely the operation and not bondage of the pleasure and pain-feeling Karmas; and even then the mixed feeling is only apparent, and not real ; because attention changes from pleasure to pain so instantaneously, that although the feelings are really successive, they seem to be simultaneous. The operation also of pleasure and pain-feeling Karmas is successive and not simultaneous. avaro bhiNNamuhutto titthAhArANa savvAUNaM / samao chAvaTThINaM baMdho tamhA dudhA sesA // 126 // avaro bhinnamuhUrtastIrthAhArANAM sarvAyuSAm / samayaH SaTpaSTInAM bandhastasmAd dvidhA zeSAH // 126 // 126, The (process of) minimum (bondage) of Tirthankara, of assimilative (body and limbs), and of all (the four) age (Karmas, continues) for an Antar-muhurta.. (The process of minimum bondage) of the (remaining) sixty-six (takes only) one instant. Thus the remaining (73 non-lasting Karmas are said to have a bondage of) two kinds (begun and non-lasting). Note.--Here ends the description of the first class of bondage according to nature of the Karma, (Prakriti. Bandha).

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GOMMATASARA. 77 DURATION OF BONDAGE. tIsaM koDAkoDI tighAditadiyesu vIsa nnaamduge| sattari mohe suddhaM uvahI Austa tetIsaM // 127 // triMzat koTIkoTya strighAtitRtIyeSu viMzatirnAmadvaye / saptatirmohe zuddha udadhirAyuSastrayastriMzat // 127 // 127. (The maximum duration of bondage) of (each of) the three destructive (i. e. knowledge and conation obscuring and obstructive Karmas) and of the third (ive., feeling-Karma is) thirty crores of crores of Sagaras ; of (each of) the two body-making and family, twenty (crores of crores of Sagaras) ; of the deluding Karma, seventy crores of crores (of Sagaras); and of the age (Karma), only thirty-three (Sagaras). dukkhatighAdINoghaM sAdicchImaNuduge tadaddhaM tu| sattari daMsaNamohe carittamohe ya cattAlaM // 128 // duHkhatrighAtinAmoghaH sAtastrImanuSyadvike tadardhaM tu / saptatiH darzanamohe cAritramohe ca catvAriMzat // 128 // 128. (Of the 20 sub-classes, i. e.), the pain-(feeling, and the nineteen sub-classes) of the three destructive (knowledge and conation-obscuring and the obstructive Karmas), the (duration is the same as of the corresponding) primary (classes, i.e., 30 crores of crores of Sagaras each); of pleasure-(feeling), feminine (inclination), (and) of the two human (condition and migratory form), half of these (i. e., 15 crores of crores Sagaras, each); of (wrong belief, sub-class of) right-belief-deluding (Karma), seventy crores of crores Sagaras ; and of (16 passions, sub-classes of) conduct-deluding-Karma, forty (crores of crores of Sagaras each). saMThANasaMhadINaM carimassoghaM duhINamAditti / aharasakoDakoDI viyalANaM suhamatirahaM ca // 126 //

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THE SACRED BOOKS OF THE JAINAS. saMsthAnasaMhatInAM caramasyogho dvihInamAdIti / aSTAdazakoTIkoTirvikalAnAM sUkSmatrayANAM ca // 126 // 129. Of the last figure (and) skeleton (i. e, disproportionate figure and ordinary joints, the duration is the same as in the) primary (body making-class, i. e., twenty crores of crores of Sagaras each). (And counting back) up to the first, two less (at each step of a pair, i. e., of dwarf figure and jointed bones, 18 crores of crores of Sagaras each ; of hunch-back figure and semi-joints and bones, 16 crores of crores of Sagaras each; of tapering figure and joints-and-bones-skeleton, 14 crores of crores of Sagaras each. For banyan-like figure and adamantine joints and bones, 12 crores of crores of Sagaras each; and of proportionate figure and adamantine ligaments, joints and bones, 10 crores of crores of Sagaras each). Of the notall-sensed (i.e., two, three and four-sensed) and of the three fine, (common and undevelopable Karmas), eighteen crores of crores of (Sagaras for each). aradIsoge saMDhe tirikkhbhynnirytejuraalduge| veguvvAdAvaduge NIce tasavaNNaaguruti caukke // 130 // aratizoke SaNDhe tiryagbhayanirayatejaurAladvaye / vaigUrvikAtapadvike trasavarNAgurviti catuSke // 130 // igipaMceMdiyathAvaraNimiNAsaggamaNaathirachakkANaM / vIsaM koDAkoDIsAgara NAmANamukkassaM // 131 // ekapaJcendriyasthAvara nirmANAsadgamanAsthiraSaTkAnAm / viMzaM koTIkoTisAgaronAmAnAmutkRSTam // 131 // . 130-131. The maximum (duration of bondage) of ennui, sorrow, common (sex-inclination), (and) the pairs, sub-human (condition and migratory form), fear (and disgust), hellish (condition and migratory form), electric, (and Karmic bodies), physical (body and limbs), the pairs, fluid (body and limbs), radiance (and phosphorescence),

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GOMMATASARA. low (family), (and) the quarternaries, mobile, (gross, developable and individual), colour, (smell, taste and touch), not-heavy-light, (self-destructive, other destructive and respiration), one-sensed, five-sensed immobile, formation, awkward movement, and the six unsteady, (ugly, unprepossessing, harsh voice, non-impressive and notoriety(of these 41 sub-classes of the conduct-deluding and) of the body-making (Karma), (the duration is) twenty crores of crores of Sagaras (each). hassaradiuccapurise thirake satthagamaNadevaduge / tassaddhamaMta koDAkoDI AhAratitthayare // 132 // hAsyaratyucca puruSe sthiraSaTke zastagamana devadvike / tasyArdhamantaH koTIkoTiH AhAratIrthakare // 132 // 132. Of laughter, indulgence, high (family), male (inclination), (and) the six steady, (beautiful, amiable, sweet voice, impressive, and fame), graceful movement, (and) the two celestial (condition and migratory form), (the duration is) half of the above (i. e., 10 crores of crores of Sagaras each); of assimilative (body and limbs), and Tirthankara, (it is) an inter-crore of-crore Sagaras (Antahkoti-koti, i.e., more than 1 crore of Sagaras and less than 1 crore of crore of Sagaras). suraNirayAUNIdhaM paratiriyAUNa tiriNa pallANi / ussaDidibaMdho saragIpajjattage joge // 133 // geikeangaizia; arfaangat: shifq qeanfa | utkRSTa sthitibandhaH saMjJiparyAptake yogye // 133 // 78 183. Of the celestial and hellish age (Karmas), (the same as of) the primary (class age-karma, i.e., of 33 Sagaras); of the human and sub-human ages, three Palyas. (Thus) the maximum duration of bondage (of the various Karmas occurs) in the rational developable (and otherwise) fit (souls, i. e., with maximum intensity of painful and passion-thought-activity as said in Gatha 134).

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74 THE SACRED BOOKS OF THE JAINAS. savahidINamukkassao du ukkassasaMkileseNa / vivarIdeNa jahaNaNo AugatiyavajiyANaM tu // 134 // sarvasthitInAmutkRSTakastu utkRSTasaMklezena / viparItena jaghanya AyuSkatrayavarjitAnAM tu // 134 // 134. The maximum duration of all (Karmas) is due to maximum intensity of the passion-thought-activity. The minimum (is due to) the reverse (i. e., to the mildest passion-thought-activity), excepting the three (sub-human, human and celestial) age (Karmas), (in which the minimum duration is due to the intense and the maximum is due to the mild passion-thought-activity). savvukassaThidINaM micchAiTThI du baMdhago bhnnido| AhAraM titthayaraM devAuM vA vimottUNaM // 135 // sarvotkRSTasthitInAM mithyAdRSTistu bandhako bhaNitaH / AhAraM tIrthakaraM devAyuSa vA vimucya // 135 // 135. The wrong-believer is said to bind the maximum duration of all (the 120) except the (four i.e.), assimilative (body and limbs), Tirthankara, and celestial age (Karmas). (The maximum of these four is bound by right-believers only). devAugaM pamatto AhArayamappamattavirado du| titthayaraM ca maNusso aviradasammo samajei // 136 // devAyuSaM pramatta AhArakamapramattaviratastu / tIrthakaraM ca manuSya aviratasamyak samarjayati // 136 // - 186. The imperfect vower (on the point of rising to the 7th from the sixth stage) binds (the maximum duration of) celestial age. The perfect vower (in the 7th stage on the point of falling into 6th stage binds the maximum of) assimilative (body and limbs) and the human vowless-rightbeliever (in the 4th stage, who is distined to go to hell binds the maximum duration) of Tirthankara (Karma).

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GOMMATASARA. NaratiriyA sesAuM vegumviyachakaviyalasuhumatiyaM / suraNirayA orAliyatiriyadugujjovasaMpattaM // 137 // naratiyazcaH zeSAyuSaM vairvikaSaTkavikalasUkSmatrayam / suranirayA audArikatiryagdvayodyotAsaMprAptam // 137 // 137. (Wrong-believing) humans and sub-humans (bind the maximum duration of) the remaining (fifteen, i.e., three, human, sub-human and hellish) ages, and the six, fluid (body and limbs, and celestial and hellish conditions and migratory forms, and) the three not-all-sensed (i. e., 2, 3, and 4-sensed genera), (and the three) fine, (common and undevelopable). (Wrong believing) celestial and hellish (beings bind the maximum duration of the six, i.e.,) the pairs, physical (body and limbs), sub-human (condition and migratory form), phosphorescence, (and) ordinary joints. devA puNa eIdiyAdAvaM thAvare ca sesANaM / ukassasaMkilihA cadugadiyA IsimajjhimayA // 138 // devAH punarekendriyAtapaM sthAvaraM ca zeSANAm / utkRSTasaMkliSTAH cAturgatikA iissnmdhymkaaH||138 // 138. And (wrong-believing) celestial beings (bind the maximum duration) of one sensed, radiance, immobile. And of the remaining (92 sub-classes),. (the maximum duration of bondage is due) to the maximum and lessmedium passion thought-activity in the four conditions of existence. Commentary. The number of degrees of passions in the maximum-thoughtactivity is innumerable into innumerable spatial units of the universe. Divide this into parts; the number which is innumerable part of a Palya. The passion-thought-activity in the last part is maximum, in the first part minimum, and in the intervening parts, the medium. bArasa ya veyaNIye NAmAgode ya a ya mhttaa| bhieNamuhuttaM tu ThidI jahaeNayaM sesapaMcaehaM // 136 //

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76 THE SACRED BOOKS OF THE JAINAS. - dvAdaza ca vedanIye nAmagotre ca praSTa ca muhuutaaH| bhinnamuhUrtastu sthitiH jaghanyA zeSapazcAnAm // 136 // 139. The minimum duration of (bondage) of feeling (Karma is) twelve, (Muhurtas), of body-making-and famliy (Karma) eight muhurtas (each); and of the other five, one antar-muhurta (each). lohassa suhumasattarasANaM oghaM dugekdlmaasN| . kohatiye purisassa ya aTTha ya vassA jahaeNaThidI // 140 // lobhasya sUkSmasaptadazAnAmoghaH dvikaikdlmaasH| krodhanaye puruSasya ca aSTa ca varSANi jaghanyasthitiH // 140 // 140. The minimum duration (bondage) of slightest greed and the seventeen (sub-classes which are bound in the 10th) the slightest (passion stage, is the same as that for their) class ; (i. e. of greed, 5 knowledge-obscuring, 4 conation-obscuring, 5 obstructive, one antar.muhurta each; of fame and high family, 8 muhurtas each, and of pleasurefeeling 12 muhurtas); of the three anger, pride and deceit, two months, one (month), and half (a month, respectively); and of male (inclination), eight years. titthAhArANaMtokoDAkoDI jhenntthidibNdho| khavage sagasagabaMdhacchedaNakAle have NiyamA // 141 // tIrthAhArANAmantaH koTIkoTiH jghnysthitibndhH| kSapake svakasvakabandhacchedanakAle bhavet niyamAt // 141 // 141. The minimum duration of bondage of Tirthana kara and assimilation (body and limbs is) inter-crore of erore (Sagaras, i. e., more than 1 crore and less than one crore x crore). This minimum bondage (of the above 25) takes place necessarily in (a soul on) the destructive (ladder) at the time of their respective bondage-cassation.

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GOMMATASARA. bhieNamuhutto NaratiriyAUNaM vAsadasasahassANi / suraNirayAugANaM jahaNaNao hodi ThidibaMdho // 142 // bhinnamuhUrtaH naratiryagAyuSoH varSadazasahasrANi / suranirayAyuSoH jaghanyakaH bhavati sthitibandhaH // 142 / / 142. The minimum duration of bondage of human and sub-human age (is)an Antar-muhurta (each); of celestial and hellish age (Karmas it is) ten-thousand, years (each). sesANaM pajatto bAdaraeiMdiyo visuddho ya / baMdhadi savvajahaeNaM sagasagaukassapaDibhAge // 143 // zeSANAM paryApto bAdaraikendriyo vizuddhazca / badhnAti sarvajaghanyaM svakasvakotkRSTapratibhAge // 143 // 143. The developable gross one-sensed (soul) with mild passion activity binds the minimum duration of all the remaining (84, that is, 91 minus 7, namely the celestial and hellish conditions and migratory forms, fluid body and limbs and wrong-belief). (This minimum is) a part (Prati-bhaga) of their respective maximum (see Gatha 145). eyaM paNakadi paraNaM sayaM sahassaM ca micchvrbNdho| igivigalANaM avaraM pallAsaMkhUNasaMkhUNaM // 144 // ekaM paJcakRtiH pazcAzat zataM sahasraM ca mithyaalyvrbNdhH| ekavikalAnAmavaraH palyAsaMkhyogasaMkhyAnam // 144 // 144. The maximum (duration) of bondage of wrongbelief in the one-sensed, not-all-sensed (i, e., 2, 3, 4-sensed, and 5 sensed irrational is respectively) one, square of five (i. e., 25), fifty, hundred, and, one-thousand (Sagaras). (And their) minimum (is respectively), (their maximum) minus an innumerable part of a Palya (in the one sensed) and minus a numerable part (of a Palya in the others). jadi sattarissa ettiyametaM kiM hodi sIsiyAhIraNaM / idi saMpAta sesAyaM imiviloma ubhayaThivI // 15 //

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78 THE SACRED BOOKS OF THE JAINAS. yadi saptateH etAvanmAtraM kiM bhavati triMzadAdInAm / iti saMpAte zeSANAmekavikaleSUbhayasthitiH // 145 // 145. (The maximum duration) for one sensed to notall-(sensed, that is 2, 3, 4 and five-sensed irrationals) is this (namely one, twenty five, fifty, hundred, one thousand Sagaras), when (the maximum for wrong-belief is) seventy (crore of crore Sagaras), what will be (the maximum duration for them), when (the maxima for other Karmas is) thirty, etc. (crore of crore Sagaras). Thus by rule of three, both (the maximum and minimum) durations of all other (Karmas concerning them will be found). saNiNa asariNacaukke ege aNtomuhuttmaabaahaa| jeTe saMkhejaguNA AvalisaMkhaM asaMkhabhAgahiyaM // 146 // saMjJini asaMjJicatuSke eke antarmuhUrta aavaadhaa| jyeSThe saMkhyeyaguNA zrAvalisaMkhyamasaMkhyabhAgAdhikam // 146 // 146. In the rational, in the four irrational (5, 4, 3 and 2 sensed) and in the one-(sensed), (minimum) quies:cence (Abadha, see Gatha 155 is for) one antar-muhurta; (but in each it is numerable part of its predecessor). (And) the maximum (quiescence for the rational is) numerable times (of the minimum therefor), (for each of the four irrationals) the minimum therefor plus a numerable part (of an Avali). (And for one-sensed, its minimum plus) an innumerable part (of an Avali). Commentary. Abadha or quiescence means the period during which a Karma ter its bondage remains immature and does not rise for operation. On the expiry of this time, the Karmic molecules begin to operate, and they gradually shed off, until the full duration of the Karma is completed. The Abadha period will be included in the durationbondage. jehAbAhovaTTiyajeTaM AbAhakaMDayaM teNa / AbAhaviyappahadeNegaNeNaNajehamavaraThidI // 147 //

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GOMMATASARA. 79 jyeSThAbAdhodvartitajyeSThamAbAdhAkANDakaM tena / AvAdhAvikalpahatena ekonena UnajeSThamavarasthitiH // 147 // 147. The maximum (duration of a Karma) divided by its maximum quiscence, is its quiescence-section (AbadhaKandaka, showing the number of the variety of durations with equal quiescence). After multiplying this by the number of divisions of quiescence, and deducting (the product) less one, from the maximum duration, (we obtain) the minimum (duration). Commentary, To illustrate. Let the maximum duration of a Karma be 64, and the minimum duration 45 instants. The intermediate durations would be of 63 to 46 instants. Let 16 be the maximum period of . quiescence. Abadha Kandaka, 'or quiescence-section is a group of durations, each of which is possessed of equal quiescence. In each group the quiescence will be gradually decreased by a common difference. In order to find out the Abadha Kandaka in a duration of 64 instants we should divide these instants by 16, the maximum quiescence. The quotient 4 would be the number of periods, each of equal quiescence. This group will include Karmas of duration varying from 64 to 61 instants each one of quiescence of 16 instants, For those with durations varying from 60 to 57, the quiescence would be of 15 instants, taking one, as common difference. For those from 56 to 53, the quiescence will be of 14 instants; for those from 52 to 49, it will be of 13 instants ; and for those from 48 to 45, it will be of 12 instants. Here the numbers of divisions of quiescence are five, (i, e., of 16, 15, 14, 13 and 12 instants). The minimum quiescence here is of 12 instants. The namber of divisions is obtained by applying the following rule :maximum quiescence - minimum quiescence 16-12 Common difference, +1= 1 +1-5. According to the Gatha, the minimum duration is 64-(4x5 - 1) 64-19-45. We can also find out the minimum quiescence for the minimum duration. Minimum quiescence section begins from 48 to 45 instants. If 16 is abadha for a Karma with duration of 64 instants, what will be the Abadha for one with 48 instants. By application 16 X 48 of Rule of Three, we get to. 12 instants. These 12 instants 64

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80 THE SACRED BOOKS OF THE JAINAS. will also be Abadha for a Karma of the duration of 45 instants. As illustrated above, we can find out quiescence sections, and divisions of any of the Karma with different durations. bAsUpa-bAsUtra-varahidIo suubaaa-sbaap-jhraannkaalo| : bIbIvaro bIbijahaeNakAlo sesANamevaM vayaNIyamedaM // 14 // bAsUpa-bAsUtra-varasthitiH sUbAa-sUbApa-jaghanyakAlaH / bIbIvaraH bIvijaghanyakAlaH zeSANAmevaM vaktavyametat // 148 // 148. The maximum duration of (bondage of any Karma of), (1, 2) Gross and fine (one-sensed) developables, and (3, 4) gross and fine (one-sensed) undevelopables; and minimum duration of (5, 6) fine and gross (one-sensed) undevelopables, (7, 8) and fine and gross (one sensed) developables ; maximum (duration) of (9) two-sensed developables and (10) two-sensed undevelopables ; and minimum-duration of (11) two-sensed undevelopables; and (12) two-sensed, developables ; and this should be said in a like manner of the remaining (namely maximum of (13) threesensed developables, (14) three-sensed undevelopables; and minimum of (15) three sensed undevelopables and (16) three-sensed developables ; maximum of 17) four-sensed developables, and (18) four-sensed undevelopables ; minimum of (19; four-sensed undevelopables, and (20) foursensed developables, maximum of (21) five-sensed irrational developables, and (22) five-sensed irrational undevelopables; minimum of (23) five-sensed irrational undevelopables, and (24) five-sensed irrational developables, maximum of (25) five-sensed rational developables, and (26) five-sensed rational undevelopables, minimum of (27) five-sensed rational undevelopables, and (28) five-sensed rational developables will be known in the following Gatha): Commentary. The maximum and minimum duration of bondage in this Gatha is with reference to 28 divisions of souls, vix - 8 divisions of one-sensed, 4 divisions of 2-sensed, 4 divisions of 3-sensed, 4 divisions of 4-sensed, 4 divisions of 5-sensed irrational, and 4 divisions of 5-sensed rational.

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GOMMATASARA. ma thoSasalAgA heDA uvariM ca saMkhaguNidakamA / savvajudI saMkhaguNA heDuvariM saMkhaguNamasariyatti // 146 // madhye stokazalAkA aghastanamupari ca saMkhyaguNitakramAH / sarvayutiHsaMkhyaguNA adhastanopari saMkhyaguNAyasaMjJIti // 146 // 149. The shortest duration is in the middle of the divisions of each condition of existence. Both immediately above and below it the duration is numerable fold. Let these three be added. The duration both immediately above and below these again is numerable fold. And so on up to irrational five sensed. Commentary. A unit of the number of the divisions of duration is called Shalaka. Let 2 represent numerable fold. Of the 28 divisions in Of Gatha 148, Nos. 1 to 8 refer to Karmas of one-sensed beings. these 8, the middle divisions from 4th, the maximum duration of fine undevelopables, to 5th, the minimum duration of fine undevelop1 Shalaka. ables, form ... 844 Below it, i.e., from fine undevelopable minimum to gross undevelopable minimum, the duration - 1x2 These being added From gross undevelopable minimum to fine developable minimum, the duration 7 x 2 444 Above 4, i.e., from fine undevelopable maximum to gross undevelopable maximum the duration 2 x 2... 4 Shalakas. From gross undevelopable maximum to fine developable maximum the duration-14 x 2 .. *** ... These being added From fine developable minimum to gross developable minimum the duration=49 x 2 Total From fine developable maximum to gross developable maximum the duration=-98 x 2 ... 81 ... *** 2 Shalakas. 7 Shalakas.. 14 Shalakas. 28 Shalakas. 49 Shalakas. 98 Shalakas. ...196 Shalakas. 343 Shalakas.

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82 THE SACRED BOOKS OF THE JAINAS. In one-sensed beings, the maximum duration of wrong-belief is one Sagara, and the minimum is one Sagara minus (innumerable part of a Palya minus one instant). The divisions of duration from maximum to minimum having a common difference of one instant (Samaya) are equal to innumerable part of a Palya. Now by rule of three, if innumerable parts of a Palya are divisions of duration in bondage of wrong-belief for 343 parts, the number of divisions for 196 parts will be 19 assuming the innumerable part of a Palya-x. This is the number of divisions of duration from the maximum of gross developable to the maximum of fine developables. Then the maximum duration of fine developables will be:-- 1 Sagar- (1965-1. } 343 28x In the same way, we will be the number of divisions of duration from one instant less than the maximum of fine developable to the maximum of gross undevelopables. Therefore the maximum 196x duration of gross undevelopable would be 1 Sagara-1 -1 -10 343 343 Thus we should get the durations of each of 8 divisions for onesensed beings. Also the quiescience (Abadha) should be found in the same way. In the same way for durations of 4 kinds of 2-sensed, as below: The middle is from maximum of undevelopable to minimum of undevelopable ... 1 Shalaka. Then below, from minimum of undevelopable to minimum of developable-1x2-... ... 2 Shalakas. Then above from maximum of undevelopable to maximum of developable-22 ... 4 Shalakas. Total- ... 7 Shalakas. ... The maximum duration of wrong-belief is 25 Sagaras and the minimum is (Palya-1) + 4 times numerable. In the same manner the divisions for 3, 4, and 5-sensed irrationals should be found.

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GOMMATASARA. 89 Explanatory chart for Gathas 148-150. Note.-x-Maximum. y- Minimum. 8 - Gross. f-Fine. d-developable. u-Undevelopable. N-Numerable For 1-sensed The number of instants in x f u minus beings. the number of instants y fu+1, -1 Shalaka. xgd As the divisions of duration are numbered by the difference of one instant, Shalaka means the number of the divisions of duration. misch iw copio 0460 460 7. y fd The Shalaka from y fu toy gu-num8. y erable fold of the above Shalaka-NX1-N Shalakas. For 2-sensed beings. That from x. f. u. to x. g. u. ... NxN-N , 9. xd 10. xu The total of the 3- ... ... 1+N+N* , 11. y u 12. y d That from y. g. u. to y. f. d.- N (1+N+N"), For 3-sensed beings. X. g. u. to x. f. d.- N(1+N+N*) , 13. xd The total of the first 3 and these 2=(1+N+N): ,, 14. x u 15. y u That from y. f. d. to y, g. d.= N (1+N+N?) , 16. y d For 4-sensed , , , x. f. d. to x. g. d.- N (1+N+N*)s , beings. The total of all Shalakas = (1+N+N*) 17. xd , 18. x u Now x. g. d. - 1 Sagara... ... ... (A) 19. y u 20. yd y. f. u. = 1 Sagara-( in Palgaeble-1) (B) For 5-sensed irrational Their Shalaka - Innumerable part of a Palya 21. xd 22. xu i.e. (A-B)+1. This is for (1+N+N2) Shalakas. 23. y u 24. y d Therefore for N2 (1+N+N*) Shalakas, For 5-sensed | N' (1+N+N) xinnumerable part of a Palya rational. (1+N+N): (0) 25, xd 26. Xu Therefore duration of x f d - 1 Sagara-(C-1) 27. y u 28. y d And so on for the others.

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THE SACRED BOOKS OF THE JAINAS. sariNasta hu hehAdo ThidiThANaM sNkhgunnidmuvruvri| ThidiAyAmovi tahA sagaThidiThANaM va AbAhA // 150 // saMjJinaH hi adhastanAt sthitisthAnaM saMkhyaguNitamuparyupari / sthityAyAmopi tathA svakasthitisthAnaM va zrAbAdhA / / 150 // 150. For the rational 5-sensed, the divisions of duration are numerable fold at each step above from the below (in 4 steps). So (numerable fold is) the time of duration and the quiescence (is) also according to their divisions of duration. Commentary. The maximum age of wrong-belief is 70 crore >> crore Sagaras which is equal to Palya into two numerables and the minimum is one inter-crore of crore Sagaras above one crore Sagaras, which is equal to Palya x one numerable. Let maximum-X, minimum sy, numerable-2. maximum-minimum +12 7+ 1. , Then total divisions are ... maximum-minimum XY +1 This divided by numerable, e.i. 2 ... 1 The whole(*-9+11 (+12 The whole **Y+1}-}-{ ]-the number of durations from the developable maximum to undevelopable maximum. Then the maximum duration of undevelopable 1 {-c7-1, )_] Then the balance again divided by numerable 2, The whole) -- 2 *2x2 V-the number of durations for one instant less than duration of undevelopable maximum to XY+1 undevelopable minimum; the balance i. e.,- is the number of durations from one instant less than undevelopable minimum to developable minimum. And so on.

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GOMMATASARA. 85 sattarasapaMcatitthAhArANaM suhumbaadraapuvo| chavveguThavamasaNNI jaharaNamAUNa saraNI vA // 151 // saptadazapazcatIrthAhArANAM suukssmvaadraapuurvH| SaDvagUrvamasaMjJI jaghanyamAyuSAM saMjJI vA // 151 // 161. The minimum (duration bondage) of the seventeen (i. e., 5 knowledge obscuring, 4 conation-obscuring, 5 obstructive, fame, high family, and pleasure-feeling Karmas is) in (souls in 10th or) slightest (delusion stage); of the five (i. e., male inclination and the four perfect-conduct-preventing passions) in gross (or 9th stage of advanced-thought-activity); of Tirthankara and assimilative (body and limbs), in (the 8th stage of) new (thought activity); of the six (i. e.,) fluid (body and limbs, celestial and hellish conditions and migratory forms), in irrational (5-sensed); and of the age-Karmas, in the rational (or irrational 5-sensed). ajahaNaNahidibaMdho cauThivaho sattamUlapayaDINaM / sesatiye duviyappo Ayucaukkevi duviyppo||152 // ajaghanyasthitibandhaH caturvidhaH saptamUlaprakRtInAm / zeSatraye dvivikalpa zrAyuzcatuSkepi dviviklpH|| 152 // .. 152. Of the seven primary classes (i. e., all the eight except age) the non-minimum duration bondage (is) of (all) four kinds (i. e., begun, unbegun, lasting and transient). The remaining three (i. e,, minimum, maximum and nonmaximum of the seven is only) of two kinds (begun and transient). Of the (four) ages also, the four (i. e., minimum, non-minimum, maximum and non-maximum duration bondages are) of two kinds (i. e. begun and transient). saMjalaNasuhamacodasa-ghAdINaM caduvidho du ajhrnno| sesatiyA puNa duvihA sesANaM caduvidhAvi dudhaa|| 153 // For Private & Persenal Use Only

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86 THE SACRED BOOKS OF THE JAINAS. - saMjvalanasUkSmacaturdazaghAtinAM caturvidhastu ajaghanyaH / zeSatrayaH puna: duvidhAH zeSANAM caturvidhApi dvidhA / / 153 / / 153. The non-minimum (duration bondage) of the (four) perfect-conduct-preventing passions and the fourteen destructive (i. e., 5 knowledge obscuring, the first 4 conation-obscuring, and 5 obstructive sub-classes which are bound up to the 10th stage of) slightest (delusion is) of (all) the four kinds (begun, unbegun, lasting and transient), And the remaining three (i. e., maximum, non-maximum and minimum duration bondages of the same 18 Karmas are only) of two kinds (begun and transient). All the four kinds (of duration bondage, maximum, non-maximum, minimum and non-minimum) of the remaining (sub-classes i. e., other than these 18, are) of two kinds begun and transient). savAyo duThidIo suhAsuhANaMpi hoti asuhaao| mANusatirikkhadevAugaM ca mottUNa sesANaM // 154 // sarvAstu sthitayaH zubhAzubhAnAmapi bhavanti ashubhaaH| manuSyatiryagdevAyuSkaM ca muktvA zeSANAm // 154 // 154. And leaving aside the human, sub-human and celestial ages, (all kinds of) duration (bondage) of the remaining good and bad (Karmas) are bad. Commentary. Duration of bondage is determined by intensity of passions. Passions prevent liberation ; therefore all duration bondage is bad. Celestial, human and sub-human ages are not bad, because they afford an opportunity of subduing and destroying passions. Subhuman beings can reach up to the 5th stage of partial vow. Hellish beings can attain at the most to the 4th stage of vowless rightbelief, but they cannot go out of hell to any place where piety can be practised. In this respect, they differ from celestial beings who are also in the 4th stage, but can move about and perform acts of piety such as worshipping Arhats, attending upon saints, and visit. ing Jain temples. Beings in hell always desire to get rid of their bodies, while those in other conditions of existence are more or less

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GOMMATASARA. 87 - - - attached to their environments. It is why the celestial human, and sub-human ages are taken to be good. kammasarUveNAgayadavvaM Na ya edi udyruuvenn| rUveNudIraNassa va AbAhA jAva tAva have // 155 // karmasvarUpeNAgatadravyaM na ca eti udayarUpeNa / rUpeNodIraNAyA vA AbAdhA yAvAttAvadbhavet // 155 // 155. So long as (Karmic) matter which has assumed the form of Karma, does not reach the condition of (ma. tured) operation (Udaya) or the condition of premature operation (Udirna) (it is said to be in) quiescence(Abadha). Commentary. Karmic matter flows into the soul on account of soul-vibrations, and by operation of Karmic body sub-class of body-making Karma ; and then binds the soul, for a definite duration varying with the intensity of passions. The period between the moment of bondage and the commencement of its operation, matured, or immatured, is called Abadha. udayaM paDi sattaNhaM AbAhA koDakoDi uvhiinnN| vAsasayaM tappaDibhAgeNa ya sesahidINaM ca // 156 // udayaM prati saptAnAmAbAdhA koTIkoTiH udadhInAm / / varSazataM tatpratibhAgena ca zeSasthitInAM ca // 156 // 158. With regard to (mature) operation (Udaya) the quiescence (period) of the seven (Karmas, i.e., all except the age Karma is) 100 years when (the bondage duration is) a crore of crore Sagaras. And for the other durations, (it is) in the same proportion. Commentary. In a year there are 360 days; in a day 30 muhurtas, and 3773 pulse-beats in a muhurta, which consists of 48 minutes. Thus in on hundred years there are 100 x 360x24x60x3,773:4834,07,48,40,000 pulse-beats. The quiescence for a bondage duration of one Sagara is 4,07,48,40,000-10,00,00,00,00,00,000 of one-pulse beat. Thus it is clear that Karmas whose bondage is of ordinary duration begin to operate practically at once.

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88 THE SACRED BOOKS OF THE JAINAS. . The four kinds of bondage duration are maximum, non-maximum, non-minimum and minimum. One extreme represents the maximum, and the other, the minimum. The spaces from the middle point to the maximum represents the non-maximum and to the minimum, the non-minimum. The maximum and minimum durations are extremely rare. Ordinarily the durations are of medium types of varying length. Our ordinary passions are neither extremely intense or mild. The corresponding bondage-duration is also of ordinary length. The quiescence for one Sagara years' duration is roughly 25,000th part or exactly speaking *0,00,04,07,484 of a pulse-beat. A Sagara consists of innumerable years. Thus it is evident that if a person at the moment of birth binds a Karma of 70 or 80 year's duration, it must begin to operate after one Avali or winki.e., practically at once. . aMtokoDAkoDihidissa aMtomuttamAbAhA / saMkhejaguNavihINaM savvajaharaNahidissa have // 157 // antaH koTIkoTisthiteH antarmuhUrta shraabaadhaa| saMkhyAtaguNavihInaH sarvajaghanyasthiteH bhavet // 157 // 157. The quiescence in a (bondage) duration of oneinter-crore of crore (Sagaras is) one antar-muhurta. And a numerable part of it (is the quiescence) of the minimum duration of all (the bondages). puvvANaM koDitibhA-gAdAsaMkhepa addha votti have / Aussa ya AbAhA Na hidipaDibhAgamAussa // 158 // pUrvANAM koTitribhAgAdAsaMkSepAddhA vA iti bhavet / zrAyuSazca yAbAdhA na sthitipratibhAga AyuSaH // 158 // 158. The quiescence of the age (Karma) is from onethird of one-crore Purva years (as maximum) to (the minimum) briefest time (Asankshepaddha, an innumerable part of an Avali or wink). (But note that) in age (the quiescence is) not a proportionate part of the duration, as in other Karmas). Commentary. : The age Karma is bound at one of the eight declining-times (Apakarshana Kala), see Gatha 517 (Jiva-Kanda). The maximum age is one crore Purva years in the case of humans in work-region

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GOMMATASARA. 89 (Karma-bhumi). So the longest quiescence possible cannot be more than one-third of one crore of Purva years. The maximum celestial . and hellish ages are 33 Sagaras and of humans and sub-humans of the enjoyment regions, 3 Palyas. But the celestial and hellish brings bind their next age-Karma 6 months, and the enjoyment region humans and sub-humans 9 months, before death. Therefore their quiescence cannot be more than one-third of this time. AvaliyaM AbAhA udiraNamAsija sattakammANaM / parabhaviyAugassa ya udIraNA Natthi NiyameNa // 15 // zrAvalikamAvAdhA udIraNAmAzritya saptakarmaNAm / parabhavIyAyuSkasya ca udIraNA nAsti niyamena // 156 / / 159 As to premature operation (Udirna) of the seven Karmas (i. e., all except age) the quiescence (is) one Avali, and necessarily (there) is no premature operation of the age (Karma) for the next incarnation (in the present incarnation). Commentary. The Avali in the Gatha is called Achalavali or fixed wink, i.e. the minimum period of quiescence. Some matter out of the mole. cules having long duration can be brought to operation prematurely by diminishing their duration. Such Karmas must have a minimum quiescence of one avali before premature operation, Udirna. AbAiNiyakammahidI Nisego du sattakammANaM / Aussa Nisego puNa sagaDhidI hodi NiyameNa // 160 // AbAdhonitakarmasthitiH niSekastu saptakarmaNAm / AyuSaH niSekaH punaH svakasthitiH bhavati niyamena // 160 // 160. (The number of) drippings (Nisheka) of the seven Karmas (is the number of instants in) the duration of the Karma minus its quiescence. And necessarily the .drippings (Nisheka) of the age-Karma is (the number of instants in) its duration.

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90 THE SACRED BOOKS OF THE JAINAS. Commentary. Dripping is the number of molecules of particular Karma which are shed is one instant. It should be known that Karmic molecules bound at a particular instant begin to operate after passing the quiescence. Then those molecules are distributed over all the ins - tants of the duration minus abadha. In each instant thereafter there is a shedding of a lesser number of molecules than in the former, by a common difference (Chaya). Their proportion and distribution has been illustrated in Gatha No. 5. AbAhaM bolAviya paDhamaNisegammi deya bahugaM tu| tatto visesahINaM bidiyassAdimaNiseotti // 161 // zrAbAdhAM vA apalApya prathamaniSeke deyaM bahukaM tu / tato vizeSahInaM dvitIyasyAdimaniSeka iti // 161 // 181. After passing the quiescence, the greatest (num. ber of molecules) should be assigned to the first dripping (of the first Gunahani), (i.e., the greatest number of molecules will be shed in the first instant of any dripping). Then reduce (at each instant) by the common difference (Chaya) or(Nishekha) up to the first dripping of the next Gunahani). (See note to Gatha 5). bidiye bidiyaNisege hANI pubvillahANiaddhaM tu / evaM guNahANiM paDi hANI addhaddhayaM hodi // 162 // dvitIye dvitIyaniSeke hAniH pUrvahAnya tu / evaM guNahAni prati hAniH ardhAdhaM bhavati // 162 // 162. In the second (and other) drippings of the second (Gunahani), the common difference (is) half of the common diffierence of the first (Gunahani) and similarly in each Gunahani the common difference (Chaya) is half of that in (the preceding one). Commentary. If the unit of bondage be assumed as 6300 molecules, as in note to Gatha 5, and the period of their shedding, after deducting Abadha be 48 instants, the number of molecules in the first dripping

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GOMMATASARA. 91 - Co of the first Gunahani will be 512 and in the last dripping of the last Gunahani 9 as is clear from the table below:288 144 72 9 Last 320 160 80 352 176 384 192 416 208 104 448 224 112 480 240 120 First 512 256 128 6 4 | 32 96 - Total 3,200 | 1,600 800 400 200 1000 (End of Bondage duration). Fruition-bondage (Anubhaga-bandha). suhapayaDINa visohI tivvo asuhANa saMkileseNa / vivarIdeNa jahaeNo aNubhAgo savvapayaDINaM // 163 // zubhaprakRtInAM vizuddhayA tIvra azubhAnAM saMklezena / viparItena jaghanya anubhAgaH sarvaprakRtInAm // 163 // 163. The(most intense and)intense fruition (bondage i. e., anubhaga-bandha) of the good Karmas (is caused) by good thought-activity, and of bad (Karmas), by painful thought-activity. And the minimum, (mildest and mild) fruition bondage of all the Karmas by the reverse (of it), (i.s., there is mild fruition-bondage of good and badKarmas respectively by painful and good-thought-activity). bAdAlaM tu pasatthA visohiguNamukkaDassa titthvaao| vAsIdi appasatthA micchukaDasaMkilihassa // 164 // dvAcatvAriMzattu prazastA vizuddhiguNotkaTasya tiivaaH| dvayazItiH aprazastA mithyotkaTasaMkliSTasya // 164 // . 164. And the maximum (fruition-bondage) of the forty-two good Karmas (is) in the soul with maximum quality of good thought-activity, and of the eighty-two bad (Kar

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THE SACRED BOOKS OF THE JAINAS. mas is) in the soul with the maximum of painful-thoughtactivity in a wrong-believer (See Gatha 41 to 44 for the names of forty-two and eighty-two sub-classes). zrAdAya ujjoo maraNuvatirivakhAugaM pasatthAsu / micchasya hoMti tivvA sammAiTThissa sesA // 165 // Atapa udyoto mAnavatiryagAyuSkaM prazastAsu / mithyasya bhavanti tIvrAH samyagdRSTeH zeSAH // 165 // 165. Out of the good (Karmas ) the maximum (fruition-bondages) of radiance, phosphorescence, and human and sub-human age ( Karmas ) are in a wrong-believing (soul with good thought-activity). Of the other ( 38 ), in a right-believer (with good thought-activity). maurAla duvajjaM visuddhamuraNirayavirade tibbA / devAu appamatte khavage avasesabattIsA // 166 // manuSyaudArikadvivajraM vizuddhasuranirayAvirate tIvrAH / devAyurapramatte kSapake avazeSadvAtriMzat // 166 // 92 166. The maximum (fruition-bondages) of the pairs, human (condition and migratory form ), physical (body and limbs) and admantine (ligaments, joints and bones are) in the vowless (right-believing) celestial and hellish being with good thoughts (at the last instant of advancedthought-attainment Anivritti Karana Labdhi when he transforms the 4 error-feeding passions into the other passions); of the celestial age, in the perfect-vow-stage, and of the remaining thirty-two, in (soul on the ) destructive (ladder) - uvaghAdahINatI se apuSvakaraNassa uccajasasAde / saMmelide havaMti hu khavagassa'vasesabattIsA // 167 // upaghAtahInatriMzat apUrvakaraNasya uccayazaH sAtam / - saMmelite bhavanti hi kSapakasyAvazeSadvAtriMzat // 167 // 167. These remaining thirty-two (Karmas) in (the soul on) the destructive ladder are the thirty (which cease to

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GOMMATASARA. 93 be bound at the end of the 6th part of the 8th stage of) new thought-activity minus the self-destructive (Karma); the high (family), fame, and pleasure (feeling Karmas) being added. (See Gathas 99 and 100). micchassaMtimaNavayaM NaratiriyAUNi vaamnnrtiriye| eiMdiyAdAvaM thAvaraNAmaM ca suramicche // 168 // mithyAtvasyAntimanavakaM naratiryagAyuSI vAmanaratirazci / ekendriyamAtApaM sthAvaranAma ca suramithyAtve // 168 // 168. (The maximum fruition bondage) of the last nine (bondage-cessation Karmas in the wrong-belief stage out of sixteen as in Gatha 95 is) in wrong believing human and sub-human (with painful-thought-activity); and of human and sub-human (age Karmas in the celestial, human and sub-human with good thought-activity). And of onesensed and of immobile, in wrong-believing celestial (with painful-thought-activity), and of radiance (in the same with good thought-activity just six months before the completion of his age). ujjovo tamatamage muraNArayamicchage asaMpattaM / / tiriyadugaM sesA puNa cadugamicche kiliTTe ya // 166 // udyotaH tamastamake suranArakamithyake asaMprAptam / tiryagdvikaM zeSAH punaH caturgatimithye kliSTe ca // 166 // 169, (The maximum fruition bondage) of phosphorescence (Udyota) in (wrong-believing, hellish beings in 7th hell) Mahatama (with good-thought-activity and on the point of attaining subsidential right-belief); of ordinary joints and the two sub-human (condition and migratory form), in a wrong-believing celestial or hellish being'; and of the remaining (sixty-eight) in wrong-believers of the four conditions of existence with painful thought-activity, baNyAcaukkamasatthaM uvaghAdo khavagaghAdi pnnviisN| tIsANamavarabaMdho sagasagavocchedaThANamhi // 17 //

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94 THE SACRED BOOKS OF THE JAINAS. ghaNecatuSkamazastamupaghAtaH kSapakaghAti pshcviNshtiH| triMzatAmavarabandhaH svakasvakavyucchedasthAne // 170 // 170. The bad colour (etc.) four, self-destructive and the twenty-five (Karmas) which are destroyed on the destructive (ladder i.e., five knowledge obscuring, four conation obscuring, sleep and drowsiness, five obstructive, laughter, indulgence, fear, disgust, male inclination and the four perfect conduct-preventing-passions), the minimum (fruition) bondage of these thirty (is) in the stage of the bondage* cessation of each one of them. aNathINatiyaM micchaM micche ayade hu bidiykodhaadii| dese tadiyakasAyA saMjamaguNapacchide solaM // 171 // ana-sthAnatrayaM mithyAtvaM mithye ayate hi dvitIyakrodhAdayaH / deze tRtIyakaSAyAH saMyamaguNaprasthite SoDaza // 171 // . 17l. (The minimum fruition bondage) of the (four) error-feeding passions, the three, somnambulism (deep sleep and heavy drowsiness) and wrong-belief, in the wrong-belief (stage); and of the second (class of) anger, etc.,(partiai-vow-preventing passions), in the vowless (stage); of the third (class of imperfect vow-preventing) passions, in the partial vow (stage). These sixteen (have a minimum fruition bondage) only in a soul on the point of acquiring the quality of control. AhAramappamatte pamattasuddhe ya aradisogANaM / Naratiriye suhumatiyaM viyalaM veguvvachakkAo // 172 // AhAramapramatte pramattazuddhe ca aratizokayoH / naratirazci sUkSmatrayaM vikalaM vaiguurvssttkm|| 172 // - 172. (The minimum fruition bondage) of assimi. lative (body and limbs) (occurs) in the perfect vow (stage with painful thought-activity when the soul is on the point of falling down to imperfect yow stage). And of ennui and sorrow, in (a soul) in imperfect vow (stage) with good

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GOMMATASARA. thought-activity (when it is on the point of rising to the perfect-vow-stage); and of (the 16 i.e.,) the three fine, (common and undevelopables), not-all-sensed (i. e., 2, 3 and 4-sensed genera) and the six fluid (body and limbs, and celestial and hellish conditions and migratory forms and the 4 ages) in the humans and sub-humans. suraNiraye ujjovorAladugaM tamatamamhi tiriyadugaM / NIcaM ca tigadimajjhimapariNAme thAvareyakkhaM // 173 // suraniraye udyotaurAladvikaM tamastamasi tiryagvikam / nIcaM ca trigatimadhyamapariNAme sthAvaraikAkSam // 173 // 95 173. (Minimum fruition bondage) of phosphorescence and the two physical (body and limbs occurs) in celestial and hellish beings; of the two sub-human (condition and migratory form) and (low family ) in the ( 7th hell) Maha - tama. And of immobile and one-sensed, in the three conditions (i. e., all four except hellish in souls ) with medium thought-activity (i. e., without a maximum of good or of painful thought-activity). sohammottiya tAvaM titthayaraM avirade magussamhi / cadugadivAmakiliTTe parAgarasa duve visohIye // 174 // saudharma iti ca AtapaM tIrthakaramavirate manuSye / caturgativAmakliSTe paJcadaza dve vizuddhe // / 174 // 174. (Minimum fruition bondage) of radiance (in celestial beings from residential, peripatetic and stellars to the) Saudharma (pair of heavens with painful-thoughtactivity); of Tirthankara ( Karma ), in the vowless human (being with painful thought-activity on the point of going to hell); (and) of fifteen ( Karmas said in Gatha 175 ), in wrong-believing (souls ) in (all) the four conditions with painful thought-activity; and of the two (said below), in the same with good thought-activity. paraghAdadugaM tejadutasavagaNacaukka gimiNa paMciMdI / agurulahuM ca kiliDe itthiyauMsaM visohIye // 175 //

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96 THE SACRED BOOKS OF THE JAINAS. paraghAtadvikaM tejodvi trasavarNacatuSkaM nirmANapaJcendriyam / agurulaghu ca kliSTe strInapuMsakaM vizuddhe / / 175 / / 175. (Minimum fruition bondage) of (the fifteen good Karmas, i.e.,) the two, the other-destr ctive (and res piration), the two electric (and Karmic bodies) and the four mobile, (gross, developable, and individual), (the four good) colour (smell, taste and touch ), formation, five-sensed, and not-heavy light in (the souls of four conditions with) painful thought-activity; of (the two bad Karmas) female and common ( inclination), in (the same with ) good thoughtactivity. (See previous Gatha). sammo vA miccho vA aTu apariyattamajjhimo ya jadi / pariyattamANamajjhimamicchA iDI du tevIsaM // 176 // samyagvA mithyo vA aSTa aparivartamadhyamazca yadi / parivartamAnamadhyamamithyAdRSTistu trayoviMzatiH // 176 // 176. (Minimum fruition bondage) of eight (out of the thirty one Karmas mentioned in next Gatha is), in the right or wrong-believing (soul) with unreturnable medium (Aparivartamana madhyama) thought-activity; and of the (remaining) twenty-three in a wrong- believer with returnable medium (Parivartamana Madhyama) thought-activity. Commentary. The thought-activity which goes on continuously increasing or decreasing without retracing its increase or decrease is called unreturnable Aparivartamana. Its stages between its two ends are its medium. And the returnable (Parivartamana) is where the increase or decrease is not continuous, but after increase or decrease for some time there is a change and a return backwards to the thought-activity with which the start was made. thirasuhajasasAdadugaM ubhaye miccheva uccasaMThANaM / saMhadigamaNaM parasurasubhagAdejANa jummaM ca // 177 // sthirazubhayazassAtadvikamubhayasmin mithye eva uccasaMsthAnam / saMhatigamanaM narasurasubhagAdeyAnAM yugmaM ca // 177 //

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GOMMATASARA. 177. (The above said eight sub-classes are the four) pairs, steady (and unsteady), beautiful (and ugly), fame (and notoriety), pleasure and pain-feeling), (which are bound) in both (right-and wrong-believers); (and the remaining 23, i.e.,) high (family), (6), figures, (6) skeletons, (two graceful and awkward) movement, and the (4) pairs, the human and celestial (conditions and migratory forms), amiable (and unprepossessing personality), and impressive (and non-impressive appearance), in a wrong-believer only. ghAdINaM ajaharaNo'Nukasso veyaNIyaNAmANaM / ajahaNNamaNukasso gode cadudhA dudhA sesA // 178 // ghAtinAmajaghanyo'nutkRSTo vedniiynaanoH| zrajaghanya anutkRSTo gotre caturdhA dvidhA shessaaH|| 178 // 178. Of the non-minimum (fruition-bondage) of the (four) destructive (Karmas), of the non-maximum of the feeling and body-making (Karma), of the non-minimum and non-maximum of family (Karma), (there are) four kinds (begun, unbegun, lasting and transient). (And) of the remaining, (i.e., minimum, maximum, and non-maximum of 4 destructive Karmas; maximum, minimum and non-minimum of feeling and body-Karmas, and the minimum and maximum of family Karma, each is) of two kinds (begun and transient). Commentary. This can be tabulated as follows: Note. Max-Maximum. Non-max=Non-maximum. Min-minimum. Non-Min-=Non-minimum. 4-Begun, un-begun, lasting and transient. 2-begun and transient. Family. Knowledge Conation obscuring. obscuring. Max. Makh. tive. Max. Body ObstrucFeeling. Age. Deluding. making. Max. Max. Max. Max. 1 Max. 2 2 Mon-max. Non-max. | Non-max Non-Max Non-max. on-max. 4 Non.min. Non-min, Non-min. Non min. Xon-min. Non-min. Non-max. | Non-max Non-min. Non-min. Min. Min 2 Min 2 Min. 2 Min 2 Min. 2 Min. 2 Min 2

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98 THE SACRED BOOKS OF THE JAINAS. satthANaM dhuviyANamaNukkassamasatthagANa dhuvithANaM / ajahaNaNaM ca ya cadudhA sesA selANayaM ca dudhA // 176 // zastAnAM dhruvANAmanutkRSTa azastakAnAM dhruvANAm / ajaghanyazca ca catuoM zeSAH zeSANAM ca dvedhA // 176 // 179. Out of the (51) lasting (Karmas as in Gatha 124), of the non-maximum (fruition bondage) of the (8). good (Karmas, i. e., of electric and Karmic bodies, notheavy-light, formation and good colour, smell, taste, and touch); and of the non-minimum of the (remaining 43, i.e.) bad lasting Karmas, (i.e., 5 knowledge and 9 conation obscuring and 5 obstructive Karmas, wrong-belief, 16 passions, fear and disgust, the four bad colour, smell, taste, and touch, and self-destructive Karmas)-(of each of these there are) four kinds (begun, unbegun, lasting and transient). And of the remaining, (i.e., of maximum, minimum and non-minimum of the 8 good, and the minimum, maximum and non-maximum of the 43 bad Karmas),- (each is) of two kinds (begun and transient). And of the remaining, (i.e., the non-lasting 73 out of 120, of minimum, nonminimum maximum and non-maximum of each there are 2 kinds, begun and transient). Commentary. 51. The lasting Karmas are only 47 as in Ghatha 124 ; but as the colour, smell, taste and touch are counted twice as good and bad, the number is given as 51 instead of 47. The table is as follows: Lasting 8. Lasting 43. Transient 73 Max. 2. Max, 2. Max. 2. Non-Max. 4. Non-Max. 2. Non-Max. 2. Non-Min. 2. Non-Min. 4. Non-Min. 2, Min. 2. Min. 2. Min. 2.

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GOMMATASARA. - sattI ya ladAdArUaTThIselovamAhu ghAdINaM / dAruaNaMtimabhAgotti desaghAdI tado savvaM // 180 // zaktizca latAdAruasthizailopamA pAhuH ghAtinAm / dArvanantimabhAga iti dezaghAti tataH sarvam // 180 // 180. The power (of fruition) of the (4) destructive (Karmas, i.e., knowledge-and conation-obscuring, deluding and obstructive Karmas) is said to be like the creepers (Lata), wood (Daru), bone (Asthi), and stone (Pashana), (where the hardness increases at every step). And (from the creeper degree) up to an infinite part of the wood (degree) the degrees are partially-destructive (Desha Ghati), and all (the degrees) beyond that, (aer all-destructive Sarvaghati), Commentary. Partially-destructive Karmas are those which do not wholly destroy the qualities of the soul. Except the deluding Karmas, their destructive-subsidence always exists in a greater or less degree, resulting in some quality of the soul being unobscured, while alldestructive Karmas are those which totally obscure the quality of a soul, which can only be exposed by their full destruction. For example, perfect knowledge-obscuring Karma is all-destructive. Until it is destroyed, not a bit of perfect knowledge is possible. Sensitive and scriptural knowledge-obscuring Karmas are partiallydestructive. Their destructive-subsidence always exists in every mundane soul; therefore each soul from one-sensed to five sensed has got some sensitive and letterless scriptural knowledge. desotti have sammaM tatto dArUaNaMtime missaM / sesA aNaMtabhAgA ahisilAphaTTayA micche||181|| deza iti bhavet samyaktvaM tataH dArvanantime mizram / zeSA anantabhAgA asthizilAsparddhakA mithyAtve // 181 // 181. This partially (destructive power of fruition, represented by the whole of the creeper class and an infinite part of the wood class so far as the right-belief-deluding

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100 THE SACRED BOOKS OF THE JAINAS. Karmas is concerned, clouds the right-belief and) forms the Samyaktva (Prakriti or right-belief-slightly-clouded by wrong-belief, sub-class of right-belief deluding Karma). An infinite part of that(which is left of the) wood(class), (forms) the mixed (right-and-wrong-belief, Samyaktva. mithyatva sub-class of the right-belief-deluding Karma). The remaining infinite parts (of wood class and the whole of) the bone (and) the stone (classes of) powers of fruition (form) the wrong-belief (Mithyatva sub-class of the rightbelief-deluding Karma). Commentary, The wholly destructive power of fruition is separate for the mixed-right-and-wrong-belief sub-class of the right-belief deluding Karma. The following chart shows the distribution of the four classes of the power of fruition over the 3 sub-classes of the rightbelief-deluding-Karma. g=Stone. b- Bone. We Wood. C- Creeper. x - Infinite, Wrong-belief fruition. Mixed fruition. Clouded right-belief fruition. w- }| W The following chart shows that the harder or intenser kind of fruition always includes the softer or milder kind; but not vice versa. For example wrong-belief may be of 3 degrees of fruition: (1) Of the utmost intensity represented by the hardness of stone. This includes the hardness of bone and the maximum hardness of wood. (2) Of the intensity represented by the hardness of bone. It includes the maximum hardness of wood. (3) Of the intensity represented by the maximum hardness of wood. Similarly right-belief-clouded by wrong-belief is of 2 kinds: (1) Of the softness of the young wood. This includes the softness of a creeper. (2) Of the softness of a creeper which necessarily excludes even the comparative hardness of soft young-wood.

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Stone. It would be seen that the intensity of mixed-right-and-wrongbelief is represented only by the medium hardness of wood. It will have infinite degrees of hardness, but its hardness as a class remains milder than the hardness of a bone and intenser than the hardness or softness of a creeper. See chart below : Wrong-belief. Bone. Bone. Wood Woodpart. part. GOMMATASARA. Mixedbelief. Wood- Woodpart. part. Clouded-rightbelief. Woodpart. Creeper. 101 AvaraNadesa ghAdaMtararAyasaMjalaNapurisasattarasaM / caduvidhabhAvapariNadA tividhA bhAvA hu sesA // 182 // AvaraNa dezaghAtyantarAyasaMjvalana puruSa saptadaza / caturvidhabhAvapariNatAH trividhA bhAvA hi zeSANAm // 182 // 182. The seventeen (sub-classes of) partially destructive Karmas, (i. e.) the (7) (partially destructive, i.e. 4 knowledge and 3 conation)-obscuring, (the 5) obstructive, the (4) perfect-right-conduct-preventing passions, and the masculine sex inclination are modified in the 4 kinds of thought activity, (i.e., have the 4 kinds of intensity of fruition corresponding to the hardness of creeper, wood, bone, and stone, the higher hardness of course including the lower as given in the diagram below). And the others have 3 kinds of thought-activity. Creeper. Commentary, The destructive sub-classes of Karmas are 47, 5 knowledge obscuring, 9 conation-obscuring, 28 deluding and 5 obstructive. Of these 17 partially-destructive are dealt with above. They have all the four degrees of intensity. Two, namely the right-wrongbelief, and clouded right-belief are not bound at all. They merely appear in the bondage of wrong belief, and emerge as distinct subclasses in the operation of the wrong-belief sub-class; i. e., the bondage is only of wrong-belief; but its operation is in the form of all these 3 sub-classes, if the wrong-believer from the 1st stage of

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* 102 THE SACRED BOOKS OF THE JAINAS. wrong-belief by the subsidence of Karmas, attains right-belief and passes on to the 4th stage. This subsidence lasts for one Antar* muhurta and in this interval the matter of the wrong-belief-Karma splits up into the 3 kinds of, wrong-belief, right-wrong-belief, and clouded-right-belief. After the antar-muhurta of subsidence, the soul passes into the stage corresponding to any of these three, which-ever may come into operation. It is thus that although the bondage is of wrong-belief only, the operation is of the three-subclasses. The four kinds of intensity as they are distributed in the above 3 sub-classes have been dealt with in Gatha 181. Thus leaving these 20 aside, we are left with 27. These may be considered in two groups, 19 of wholly destructive and 8 of partially destructive. In the 19 wholly destructive, i.e., in perfect knowledgeobscuring, perfect-conation-obscuring, somnambulism, deep sleep, heavy drowsiness, sleep and drowsiness, and in the 12, i. e., error-feeding, partial and total vow-preventing classes of the 4 passions anger, pride, deceit and greed, there are only 3 degrees of fruition in intensity corresponding to the hardness of stone, bone, and wood as given in the chart below:-- And in the 8 partially destructive minor passions, i, e., all the nine except male inclination, there are only 3 degrees of intensity of fruition corresponding to stone, bone and wood as given below: Notice that in the 3 degrees of the 19, creeper is omitted ; but it is included in the 3 degrees of the eight. A partially destructive sub-class at its lowest may have a very very mild intensity like the softness of the creeper. But even the lowest kind of a wholly destructive Karma in intensity is like the medium hardness of wood. The 17 partially destructive. The 8 partially destructive. 19 wholly destructive, Stone. Stone. Stone Bone. Bone. Bone. Bone Bone. Bone. Wood. Wood. Wood. Wood. Wood. Wood Wood Wood. Wood. Creep-Creep-Creep-1 Creep-Creep-Creep-Creep er. er. er. er. er. er. er.

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GOMMATASARA. 103 avasesA payaDIo aghAdiyA ghAdiyANa pddibhaagaa| tA eva puNNapAvA sesA pAvA muNeyavvA // 183 // avazeSAH prakRtayaH aghAtikA ghAtikAnAM prtibhaagaaH| tA eva puNyapApA: zeSAH pApA mntvyaaH||183|| 183. The remaining non-destructive classes (are) with (3) divisions like the destructive (Karmas). (And) these alone (are classified (into) merit (and) demerit. The others, i. e, destructive) should be known (to be only) demerit. guDakhaMDasakarAmiyasarisA satthA huNiMbakaMjIrA / visahAlAhalasarisA'satthA hu aghAdipaDibhAgA // 184 // guDakhaNDazarkarAmRtasadRzAH zastA hi nimbkaashiiraaH| viSahAlAhalasahazA prazastA hi aghaatiprtibhaagaaH||184|| 184. The merit (sub-classes of the) non-destructive (Karmas have their) divisions (of fruition) like molasses, candy, sugar, and nectar. The demerit (sub-classes have) like Neem, Kanjira, poison (Visha) deadly poison (Halahala). Commentary. Of the total 148 sub-classes, only 120 are bound, i.e., all except the right-wrong-belief, and clouded-right-belief, sub-classes of the right-belief deluding Karma ; 5 molecular bondages, 5 interfusions, and 16 out of 20 sub-classes of touch, taste, smell and colour. All the 120 operate, but in its operation the wrong-belief sub-class of right-belief-deluding Karma is spilt in three parts; therefore the bondage is of 120, but the operation is of 122. Of these 122, 47 are destructive. They are 5 knowledge-obscuring, 9 conation-obscuring, 28 deluding and 5 obstructive. The rest i.e., 75 are non-destructive. Of these 75, 42 involve merit and 33 demerit. But as all Karmas are material and matter has always some kind of touch. taste, smell and colour, these four must be added to these 33, thus making the demerit sub-classes 37. The degrees of fruition of the 42 merit and 37 demerit subclasses are of 3 kinds. The lowest degree of merit or of demerit

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104 THE SACRED BOOKS OF THE JAINAS. alone is absent. Each of the higher degrees includes the lower one. This is shown in the diagram given below: Fruition for 42 merit sub-classes. Fruition for 37 demerit sub classes. Nectar Deadly poison Sugar Sugar Poison Poison Candy Candy Candy Kanjira | Kanjira Kanjira. Molasses Molasses Molasses Neem Neem Neem End of Fruition Bondage. Beginning of molecule-bondage, (Pradesha Bandha). eyakkhetogADhaM savvapadesehiM kammaNo joggaM / baMdhadi sagahedUhi ya aNAdiyaM sAdiyaM ubhayaM // 185 // ekakSetrAvagADhaM sarvapradezaiH karmaNo yogyam / badhnAti svakahetubhizca anAdikaM sAdikamubhayam // 185 // 185. (The soul) binds by causes brought about by itself to all its units (Pradeshas) (the Karmic molecules) fit to become Karmas which occupy one-body-extent (Eka Kshetra). (These molecules are) unbegun (Anadi), begun (Sadi), or both (ubhaya). Commentary. In the above definition of molecule Eka Kshetra, one-body-extent is the space occupied by the lowest possible body of a fine undevelopable common soul; see No. 1 in the table under Gatha 101 of Jiva Kanda page 76). This is in contra-distinction to Aneka-kshetra or not-one-body-extent which is all the space except the one-bodyextent. Yogyam - fit to become Karma Karmic molecules (Karma Vargana) are dead matter. They never become living. But they can be united by the living soul with itself; and then they are called Karmas. Svaka-hetubhih- The soul is alone responsible for all its activity which is the real cause of the bondage of Karmic matter. Five such

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GOMMATASARA. 105 causes are given in Jain Siddhanta, Wrong-belief, Mithyatva; Vowlessness, Avirata; Carelessness, Pramada; Passions, Kashaya; and Virbration, Yoga. Anadi or " Unbegun" molecules are those which never have been bound to any soul. This can be easily understood, when we remember that molecules of other kinds of matter are constantly being transformed into Karmic molecules, which are obviously virgin of all bondage. Sadi or" begun" are those molecules whose bondage has already begun, i.e., which have been bound already to some soul or other and having been shed by that are bound again. Roughly the anonlogy is the same as that of new and second hand clothes. eyasarIrogAhiyameyakkhettaM aNeyakhettaM tu| avasesaloyakhettaM khettaNusAriSThiyaM rUvI // 186 // ekazarIrAvagAhitamekakSetramanekakSetraM tu / avazeSalokakSetraM kSetrAnusAristhitaM rUpi // 186 // 186. The space occupied by one body (i. e., the body of a fine completely undevelopable common vegetable, Sukshama, Labdhyaparyaptaka Nigoda), (is) one-body. extent (Eka-Kshetra). The rest of the universal space (is) not one-body-extent (Aneka-Kshetra), (and) the material (Rupi) Karma is located according to (these two) extents. eyANeyakkhettaDhiyarUviaNaMtimaM have joggaM / avasesaM tu ajoggaM sAdi aNAdI have tattha // 187 // ekAnekakSetrasthitarUpyanantimaM bhavet yogyam / avazeSaM tu ayogyaM sAdi anAdi bhavet tatra // 187 // 187. An infinite part of the matter which is located in one-body and not-one-body-extent is fit (for becoming Karma). The rest is unfit. Each (is) begun (Sadi) and unbegun (Anadi). Commentary. Thus there are 3 pairs of distinctions:-- One-body and not-onebody-extent; fit and unfit to become Karma; and begun and un-begun; and there are8divisions (2x2x2):

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106 THE SACRED BOOKS OF THE JAINAS. 1, 2. One-body-extent, fit, begun and unbegun. 3, 4. One-body-extent, unfit, begun and unbegun, 5, 6. Not-one-body-extent, fit, begun and unbegun, 7, 8. Not-one-body-extent, unfit, begun and unbegun. jeTTe samayabaddhe atIdakAle hadeNa savveNa / jIveNa hade savvaM sAdI hoditi khiddihaM || 188 // jyeSThe samayaprabaddhe atItakAlena hatena sarve / jIvena hate sarva sAdi bhavatIti nirdiSTam // 188 // 188. The maximum unit of bondage (Samaya Prabaddha) multiplied by (the instants of) past time, (the product ) being multiplied by the total (number of) souls is the begun (Sadi or second-hand Karmic matter). So it is has been said. Commentary. Jyestha-The maximum unit of bondage is that which is produced by the maximum vibratory activity of the soul. All begun or second-hand Karmic matter is that which has been bound to any soul at least once. Therefore the whole of it must be included in the total matter which has been bound to all the souls. If we suppose every instant of their existence to have been one of activity corresponding to maximum bondage, its maximum bondage is possible, but it is not actually maximum bondage. This is so because every soul in every instant of its existence is not necessarily with the maximum vibratory thought-activity. Therefore the begun or second-hand Karmic matter must be less than the above product. sagasagakhettagayassa ya atimaM joggadavvagayasAdI / sesaM ajoggasaMgayasAdI hoditti siddihaM // 186 // svakasvakakSetragatasya ca anantimaM yogyadravyagatasAdi / zeSamayogya saMgatasAdi bhavatIti nirdiSTam // 186 // 189. The fit end begun matter is an infinite part of the (whole begun) matter which exists in the extent of each (whether it be one-body or not-one-body extent, Eka, or Aneka Kshetra). The rest is unfit and begun matter. So it has been said.

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GOMMATASARA. 101 sagasagasAdivihINe joggAjogge ya hodi NiyameNa / joggAjogANaM puNa praNAdidavvANa parimANaM // 10 // svakasvakasAdivihIne yogyAyogye ca bhavati niyamena / yogyAyogyAnAM punaH anAdidravyANAM parimANam // 10 // 190. The quantity of unbegun, fit, and unfit matter, (respectively) is necessarily the (total) fit and unfit matter, minus it own respective begun (matter). Commentary. Matter is of two kinds, fit for Karmic bondage or unfit for Karmic bondage. Each is of two kinds (1) begun or Sadi which was bound and then shed off and (2) unbegun or Anadi, which has not yet been bound. This mundane soul at every instant absorbs fit matter sometimes begun, sometimes unbegun, sometimes mixed. sayalarasarUvagaMdhehiM pariNadaM caramacaduhiM phaasehi| siddhAdo'bhavvAdo'NaMtimabhAgaM guNaM vvaM // 161 // sakalarasarUpagandhaiH pariNataM caramacaturbhiH sprshH| siddhAdabhavyAdanantimabhAgaM guNaM dravyam // 161 // 191. (The number of molecules of Karmic) matter (in a unit of bondage is) an infinite part of the liberated souls or (infinite) times (the number of souls) incapable (of being liberated), (and each molecule) is modified as to all the (five) tastes, and colours, the (2) smells, and the last four (kinds of) touch (i, e., rough, smooth, cold and hot). Commentary. One unit of bondage consists of molecules so-fine that it is not possible to appertain to it the four conditions of touch, i. e., heavy and light, hard and soft. It is modified into other conditions of touch, all kinds of taste, colour and smell. bhAugabhAgo thovo NAmAgode samo tado ahiyo| pAditiyevi ya tatto mohe tatto tado tadiye // 16 //

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108 THE SACRED BOOKS OF THE JAINAS. AyuSkabhAgaH stokaH nAmagotre samaH tataH adhikH| ghAtitrayepi ca tataH mohe tataH tataH tRtIye // 162 // 192. (The above unit of bondage is transformed into the 8 classes of Karmas as follows): The age part (is) the least. The body and family (Karmas are) equal, (but) more than that (i. e., the age Karma). And the three destructive (obstructive, conation and knowledge obscuring are) also (equal), (but more) than that (i. e., the body or family Karma). The deluding Karma (is more) than that (i. e., any of these three destructive Karmas). (And) the third (i, e., the feeling Karma is more) than that (i. e., the deluding Karma). Commentary. Note that the transformation into the age Karma is possible only in the 8 "declining-times" Apakarsha-Kala (see Jiva Kanda Gatha 518 page 258). Otherwise the unit of bondage is transformed into the remaining 7 Karmas up to 9th stage. In the 10th there is no transformation into the Deluding Karma. In the 11th, 12th and 13th stages the transformation is only into the pleasure (Sata) Feeling (Vedaniya) Karma. suhadukkhaNimittAdo bahuNijjaragotti veynniiyss| savvehiMto bahugaM davvaM hoditti NijhiM // 163 // sukhaduHkhanimittAt bahunirjaraka iti vedanIyasya / sarvebhyaH bahukaM dravyaM bhavatIti nirdiSTam // 163 / / 193. Owing to continuous) causes for pleasure and pain, (there is) much shedding of (feeling-Karma), therefore the largest (part of Karmic) matter is appropriated by feeling-Karma. So it has been said. Commentary. In every instant of our life there is a feeling of pleasure or pain. These two feelings predominate all other sensations. The operation and fruition of every Karma implies shedding of its Karmic matter. There is thus a continuous and considerable shedding of the feeling Karmas,

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sesANaM payaDaNaM ThidipaDibhAgeNa hodi davvaM tu / AvalitrasaMkhabhAgo paDibhAgo hodi yimeNa // 164 // zeSANAM prakRtInAM sthitipratibhAgena bhavati dravyaM tu / zrAvalyasaMkhyabhAgaH pratibhAgo bhavati niyamena // 164 // 194. The matter of the remaining (7) classes, is proportionate to the duration (of each). And the common divisor is necessarily an innumerable part of an Avali. bahubhAge samabhAgo aharahaM hodi ekabhAgamhi | uttakamo tatthavi bahubhAgo bahugassa deo du // 165 // bahubhAge samabhAgaH aSTAnAM bhavati ekabhAge / uktakramaH tatrApi bahubhAgo bahukasya deyastu // 165 // 195. The greater part (of the whole Karmic matter) is (given) in equal parts to the eight classes. Treat the remaining one part of this also in the same manner stated (in Jiva Kanda on page 251). Of this also the greater part should be given to one with the largest (matter). Commentary. Let one unit of bondage be equal to u, and innummerable part of an Avali=9. 8u 9x8 add 8u 92 GOMMATASARA. | Knowledge ConationFeeling. | Deluding obscuring. | obscuring. bhznnddtstshi? One part is Bahu - Bhaga. It should be divided equally into 8 Karmas; then each will have as below :-- 9x8 u, 9 add Then the remaining parts are it is called " Su 9x8 add 8u 94 X3 8u 9x8 add 8u 94 x3 8u 9 Obstructive Family. 8u 9x8 add Su 94 x 3 109 Su 9x8 add 8u 95 x2 Body. Su 9x8 add 8u 95x2 Age. 8u 9x8 add u 95

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110 THE SACRED BOOKS OF THE JAINAS. su Remaining part should again be divided by 9 leaving one part, all other parts in e., Bahu-bhaga It should be added to that which has the greatest matter i. e., to Feeling-Karma as above. Again the remaining part o being divided by 9, all the parts leaving one i. e., should be assigned to deluding-Karma. Again, the balance divided by 9; all but one is equal to ou. This should be equally divided into 3 and distributed to knowledge and conation obscuring, and obstructive Karmas. The balance she is again divided by 9; all but one part is equal to . This should be equally divided into two and assigned to family and body-making Karmas. The balance should be given to Age-Karma. uttarapayaDIsu puNo mohAvaraNA havaMti hiinnkmaa| . ahiyakamA puNa NAmAvigghA ya Na bhaMjaNa sese // 196 // uttaraprakRtiSu punaH mohAvaraNA bhavanti hiinkrmaaH| adhikakramAH punaH nAmavighnAzca na bhaJjanaM zeSe // 16 // 198. (As to matter) of the sub-classes; (that of each sub-class) of (each of) the deluding, (and knowledge and conation) obscuring Karma is (gradually) decreasing in due order. And (that of each sub-class) of the body and obstructive Karma is (gradually) increasing in due order. (Among sub-classes) of the remaining (i. e., feeling, family and age-Karmas there is) no distribution (of matter). Commentary. . In one instant there is bondage of either pleasure or painfeeling; of high or low family and of one of the 4 kinds of age-Karma. Therefore there is no distribution in sub-classes of feeling, family and age-Karma. Let us take an example of decreasing matter. The matter of scriptural knowledge-obscuring Karma is less than that of the sensitive knowledge obscuring Karma and the matter of visual knowledge-obscuring Karma is less than that of the scripturat knowledge-obscuring Karma.

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GOMMATASARA. 111 As example of increasing matter, the matter of gain-obstructive Karma is more than that of charity-obstructive Karma; and that of enjoyment-obstructive Karma is more than that of the gainobstructive Karma; and so on. savvAvaraNaM davvaM aNaMtabhAgo du mUlaMpayaDINaM / sesA aNaMtabhAgA desAvaraNaM have davvaM // 17 // sarvAvaraNaM dravyamanantabhAgastu mUlaprakRtInAm / zeSA anantabhAgA dezAvaraNaM bhavet dravyam // 167 // 197. The matter of the total obscuring (or whollydestructive Sarva-Ghati sub-classes) of the root-classes (i.e., of knowledge and conation obscuring and deluding classes is) an infinite part (of the total of its class). The remain ing infinite parts are the matter of the partially-obscuring (or destructive Desha-Ghati sub-classes). Commentary. Although sensitive, scriptural, visual, and mental knowledgeobscuring and ocular, non-ocular and visual conation-obscuring; and perfect conduct-preventing 4 passions, and 8 quasi passions, subclasses are partially-destructive, yet each of them contains some matter which fully obscures the nature of all. Where Sarva-Ghati is operative also, one cannot have a bit of its opposite nature, for example one-sensed beings have not got ocular conation, because there is operation of matter of all-ocular-conation-obscuring Karmas. desAvaraNapaNoNNabbhatthaM tu aNaMtasaMkhamettaM khu / savvAvaraNadhaNaTuM paDibhAgo hodi ghAdINaM // 168 // dezAvaraNAnyonyAbhyastaM tu anantasaMkhyAmAnaM khalu / sarvAvaraNadhanArtha pratibhAgo bhavati ghAtinAm // 198 // 198. And certainly the Anyonya-bhyasta-Rashi of the partially-destructive (sub-classes) is also infinite in number. To find out the total (number of molecules) of the whollydestructive (sub-classes it) is the common divisor for the destructive Karmas,

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112 THE SACRED BOOKS OF THE JAINAS. Commentary. Obviously the distinction of partially-destructive, Desha-Ghati and wholly-destructive Sarva-Ghati applies only to the sub-classes of 4 destructive Karmas. So does also the distinction as to the 4 degrees of intensity of fruition, as examplified by the degrees of hardness of stone, bone, wood and creeper. The hardness of a creeper and an infinite part of wood is confined to the partially destructive Karmas. Beyond that there are the wholly destructive, see Gatha 180. Let 3100 be the whole matter bound in one instant, 40 instants be the duration, Nana Gunahani -5, Gunahani-8, than 2 Gunahani 16 and Anyonya bhastarashi - 32. Then 3100 (32-1)-100-the number of molecules in last Gunahani of stone kind of matter. Then five Gunahanis will be 100+ 200+400+800+ 1,600. Total 3,100. Here 1,600 molecules is the number of creeper kind of partially destructive Karmas. A little more than this 1,600, i.e., 1,600 adding something equal to infinite part of wood kind is the total number of molecules of partially destructive Karmas. The remaining is the number of molecules of wholly destructive Karmas. savvAvaraNaM davvaM vibhaMjaNijjaM tu ubhayapayaDIsu / desAvaraNaM davvaM desAvaraNesu vidare // 166 // sarvAvaraNaM dravyaM vibhaJjanIyaM tu ubhayaprakRtiSu / dezAvaraNaM dravyaM dezAvaraNeSu naivetarasmin // 166 // 199. The wholly-destructive matter should be distributed among both the sub-classes (i. e., wholly and partially destructive sub-classes). The partially-destructive matter (should be distributed) among the partially-destructive sub-classes, but never in the other (i. e., wholly-destructive sub-classes). Commentary. Infinite part of the molecules of any destructive Karma is the number of wholly-destructive-matter and the remaining many parts is that of partially-destructive matter. The molecules of whollydestructive, are to be distributed to both sub-classes of wholly and partially-destructive, but the partially-destructive matter should only be given to themselves.

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GOMMATASARA. 113 - - bahubhAge samabhAgo baMdhANaM hodi ekabhAgamhi / uttakamo tatthavi bahubhAgo bahugassa deo du||20|| bahubhAge samabhAgo bandhAnAM bhavati ekbhaage| uktakramaH tatrApi bahubhAgaH bahukasya deyastu // 200 // 200. The many-parts Bahu-bhaga (of the whole) are given in equal parts to those (sub-classes which are) bound (in the same instant). Treat (the remaining) one part in the same way. Of this also the many parts should be given to one with the greatest (matter). (The process is the same as in note to Gatha 195 q. v). ghAditiyANaM sagasagasavvAvaraNIyasavvadavvaM tu / uttakameNa ya deyaM vivarIyaM NAmavigghANaM // 201 // ghAtitrayANAM svakasvakasarvAvaraNIyasarvadravyaM tu| uktakrameNa ca deyaM viparItaM nAmavighnAnAm // 201 // 201. (In the sub-classes) of the 3 destructive (i. e., knowledge-and-conation, obscuring and deluding Karmas) all the wholly-destructive matter of each should be distributed in the above order, (i. e., less and less). And the reverse (of this) for the body and obstructive (Karmas). Commentary. Let the matter of knowledge-obscuring Karma = ". Let I be equal to infinite as seen by the Conquerors. Thenur is wholly-destructive, Sarvaghati, matter ; and the remaining - - - - - gia) is partially-destructive Deshaghati. This wholly-destructive matter should be divided by an innumerable part of an avali which is equal to 9. Then it is equal uX8 to styg the remaining many parts - 81*9. u

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114 THE SACRED BOOKS OF THE JAINAS. This should be equally divided into 5 sub-classes of knowledgeobscuring Karma as below. - Divisions of wholly-destructive matter. Sensitive Scriptural-1. Visual- Mental- | Perfect. knowledge- knowledge- knowledge. knowldge- knowledge obscuring. obscuring. obscuring. obscuring. obscuring. su 8u su Su 81 x 9x5 add 81 x 9x5 8u 81x9x5 add 8u 81 9 81 x 9x5 add 8u 81 x 9 81 x 9x5 add add su su u 1 1 81 x 91 81 x 95 | 81 x 95 9. Again that one part gicg should again be divided by an innumerable part of an avali which is equal to 9 and many parts should be allotted to sensitive-knowledge-obscuring. The remaining be again divided by the same, many parts to scriptural knowledge-obscuring. and so on. The last balance to perfect-knowledge-obscuring Karma ; as in the above chart. Now the partially destructive - "OT . This should be divided into 4 partially-destructive Karmas like the above process. Avali Let er innumerable Then being divided by 9, many parts - many parts 8u (I-1) * 81*9deg: This should be equally divided into 4 as below: Divisions of partially-destructive matter, Sensitive. Scriptural. Visual. Mental. 8u (I-1) 8u (I-1) 8u (I-1) 8u (1-1) 81 x 94 81 x 9x4 81 x 9 x 4 81 ~ 9X4 add add add add 8u (I-1) 8u (1-1) 8u (I-1) u (1-1) 81 x 92 81 x 90 81 x 94 81 x 94 Then the balance being again divided by 9, the many parts should be given to sensitive, the balance divided again by 9, many parts to scriptural and so on. The balance to mental. Similarly the matter of conation-obscuring Karma should be divided into wholly and partially-destructive sub-classes.

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As to obstructive Karma, all its sub-classes are partially-destructive. So it should be distributed in them only. Let the whole matter - and an innumerable part of an u 11 is one part, and 8x9 be equally divided into 5 8 Avali - 9 which is the divisor, then Bahubhaga or many parts sub-classes as below : Charity obstructive. GOMMATASARA. 8u 9x5 add u 8 x 90 Gainobstructive. 8u 9x5 add 8u 8 x 95 u 8u 9 / 9 It should Consumableenjoymentobstructive. 8u 9x5 add 8u 8x94 Non consumable- Powerenjoyment- obstructive. obstructive. Su 9x5 add 8u 8x93 115 8u 9x5 add 8u 8 x 92 u Then again divided by 9, Bahubhaga should be given 8x9 to the last sub-class. The balance should again be treated in the same manner. Lastly the balance should be given to charity-obstructive. Vide Gatha 206. mohe micchattAdIsattara sarahaM tu dijjade hINaM / saMjalAeM bhAgeva hodi paNaNokasAyANaM // 202 // mohe mithyAtvAdisaptadazAnAM tu dIyate hInam / saMjvalanAnAM bhAga iva bhavati paJca nokaSAyANAm // 202 // 202. In the deluding (Karma) less (and less) is given to the wrong-belief, etc. 17 (sub-classes, i. e., wrong-belief and the 16 passions). And (the part) of the five minor passions is like that of the perfect-right-conduct-preventing passions. Commentary. Five minor passions are mentioned, because only 5 out of 9 are bound in one instant as below: E One of the 3 sex-inclinations, one of the 2 indulgence and ennui, one of the 2 laughter and sorrow, and two, fear and disgust, total is equal to five.

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116 THE SACRED BOOKS OF THE JAINAS. saMjalaNabhAgabahubhAgaddhaM akasAyasaMgayaM davvaM / igibhAgasahiyabahubhAgaddhaM saMjalaNapaDibaddhaM // 203 // saMjvalanabhAgabahubhArgAddhaMmakaSAyasaMgataM dravyam / ekabhAgasahitabahabhAgAddha saMjvalanapratibaddham // 203 // 203. Half of the many parts (which form) the part (which is the matter) of perfect-right-conduct-preventing passions (is) the matter which goes with the minor passions. (And) half of the many parts along with one part (is the partially-destructive matter) in connection with the perfect-right-conduct-preventing (passions). tagaNokasAyabhAgo sNbNdhpnnnnoksaaypyddiisu| hINakamo hodi tahA dese desAvaraNadavvaM // 204 // tannokaSAyabhAgaH sabandhapazcanokaSAyaprakRtiSu / hInakramo bhavati tathA deze dezAvaraNadravyam / / 204 // 204. That part (of matter which is allotted to) the minor passions should be given in a decreasing order to the 5 minor passions sub-classes which are bound simultaneously. (And) the partially-destructive matter (is distributed) among the partially (destructive sub-classes which are bound simultaneously in a similar decreasing order). Commentary. ___Now to divide the matter of deluding Karma, let be the whole matter. It should be divided by an infinite number as seen by the Conquerors, which may be taken to be equal to I. Then - - wholly destructive matter and-UTI) = partially destructive matter. This may be divided by a divisor of Innumerable, let it be 9. Then many parts - 91 39" . It should be divided into 2, then 8u (I-1) 8Ix9x2 2- =the matter of 5 minor passions and the remaining 8u (I-1) Ix9x2 -, these two together is equal to the matter of perfect-right-conduct-preventing passions. avali and that one part (I--1) r a ,

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The wholly destructive matter among 17 sub-classes. Let the divisior GOMMATASARA. Avali Innumerable 1 u 31 x 9 u 81 8 u u 81 x 9 Then the quotient= 81 x 9 and many partsThis should be equally divided into 17 sub-classes in the following order : (1) Wrong-belief, (2) error-feeding greed, (3) error-feeding deceit, (4) error-feeding anger, (5) error-feeding pride, (6) perfectconduct preventing greed, (7) perfect-conduct preventing deceit, (8) perfect-conduct preventing anger, (9) perfect-conduct preventing pride, (10) full-vow-preventing greed, (11) full-vow-preventing deceit, (12) full-vow-preventing anger, (13) full-vow-preventing pride, (14) partial-vow-preventing greed, (15) partial-vow-preventing deceit, (16) partial-vow-preventing anger, (17) partial vow-preventing pride. * = 9. The balance one part, i. e., should again be divided by Avali the common divisor Innumerable 9 and many parts should be added to the matter of the first wrong-belief. Again the balance one part to be divided by 9, many parts should be added to the second i,.e., error-feeding greed. In this way we should go on. The last balance one part should be added to the 17th, i. e., partial-vowpreventing pride. 117 It should be distributed The matter of partially-destructive for the perfect-conduct u (I-1) preventing passions-(8u (1-1) 81 x 9 -). 81 x 9x2 - + This should be divided into 4 passions. First divide by the common divisor 9, many parts should be equally divided into four and distributed to its greed, deceit, anger and pride in order. The balance one part again divided by 9, many parts should be added to greed and so on. The balance last part should be added to pride. should be divided 8 u (I-1) 81x9x2 The matter of minor passions similarly into 5 parts, as 5 of 9 are bound at a time. Being divided by 9 as common divisor, many parts should be equally divided in the following order (1) any of 3 inclinations (2) indulgence or ennui (3) laughter or sorrow (4) fear, (5) disgust.

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118 THE SACRED BOOKS OF THE JAINAS. Then the balance one part should again be divided by 9 and many parts should be given to (1) inclination and the balance one part should again be divided by 9; many parts should be added to (2) indulgence or ennui and so on. Lastly the balance should be given to (5) disgust which will have least matter. Such distribution is done up to the 8th stage of new-thoughtactivity. In the 9th stage of advanced-thought-activity the whole matter should be given to male inclination, as only this out of 5 is bound there, The matter of perfect-right.conduct-preventing Karma should be distributed among four up to the part of the 9th stage up to which anger is bound; after that in three in the part of the 9th where up to which pride is bound; then in two up to which deceit is bound, then only to greed. puMbaMdha'ddhA aMtomuhutta ithimhi hassajugale ya / aradiduge saMkhaguNA NapuMsaka'ddhA visesahiyA // 205 // puMbandhAddhA antarmuhUrtaH striyAM hAsyayugale ca / aratidvaye saMkhyaguNA napuMsakAddhA vizeSAdhikaH // 205 // 205. The bondage of male (inclination can be continuous) for a period of one Antar-muhurta. (The period) for female inclination, the pair laughter (and indulgence), and the two ennui (and sorrow is) numerable times (of the immediately preceding one). The period for common inclination (is) a little more (than that for ennui and sorrow). Commentary. Let the time of Antar-muhurta for male ... -21 x 2 Then 1 =21x4 taking numerfemale able as two. laughter 21 16 taking numeror indulgence able as four. ennui or 21 32 taking numersorrow able as 2. common-inclination being 21 x 42 little more. Then the total time of 3 inclinations ... -21 X 48 for laughter, etc., 4 ... -21 X 48 passions.

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GOMMATASARA. 119 If Karmic matter is bound by 3 inclinations in 21 * 48 time, how much matter will be bound in 21x2 time by a soul binding male inclination. In this way matter of each inclination can be found out and also for other 4 minor passions as below:Matter for Male ux2 8 x 10 x 48 ux4 , Female ... 8 X 10 X 48 u x 42 Common 8 x 10 x 48 ux 16 Indulgence... ... 8 x 10 x 48 8 ux 32 ,,Ennui 8x 10 x 48 ux 16 , >> Laughter .. 8 x 10 x 48 ,, ,, Sorrow ... u x 32 *** 8 x 10 x 48 paNavigghe vivarIyaM sbNdhpiddidrnnaamtthaannevi|| piMDaM davvaM ca puNo sabaMdhasagapiDapayaDIsu // 206 // paJcavighne viparItaM sabandhapiNDetaranAmasthAnepi / piNDaM dravyaM ca punaH sabandhasvakapiNDaprakRtiSu // 206 // 206, (The order is) the reverse in the five (sub-classes of) obstructive (Karmas); also in the group (Pinda) and other (i. e., non-group, Apinda sub-classes of) body-makingKarma which are bound simultaneously in its places(Sthana) And again the matter of group (Pinda) sub-classes is similarly distributed in its group sub-classes which are bound simultaneously. Commentary. For the places (sthana) of the body-making Karma see Gatha 521. There are 6 places in which 23, 25, 26, 28, 29, 30, 31, and 1 subclasses of body-making Karma are bound simultaneously. The 23 which simultaneously bound by a wrong-believer, human and subhuman soul, are the following: (1) Sub-human condition, (2) one-sensed (3) physical, electric and Karmic (these 3 are Pinda sub-classes, the matter is distribut

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120 THE SACRED BOOKS OF THE JAINAS. ed to them jointly), (4) unsymmetrical figure (5) colour, (6) smell (7) taste, (8) touch, (9) sub-human migratory form, (10) not-heavylight, (11) self-destructive, (12) immobile, (13) fine, (14) undevelopable, (15) common, (16) unsteady, (17) ugly, (18) unprepossessing, (19) unimpressive, (20) notoriety, (21) formation. The sub-classes are 23 in number, but the matter of body-making Karma is divided into 21 places in the above order, as the 3 Pinda sub-classes physical, electric and Karmic body Karmas take the matter jointly. Let the whole matter be. Then divided by an innumerable part Su u of Avali, assumed to be 9, the many parts i. e., du should be equally divided into 21 parts, each sub-class getting S t . The balance should again be divided by 9. Many parts should be added to the last (21) formation. Thus (21) formation will have (svet 21 +880). The balance i. e., one part should again be divided by 9, many parts should be added to (20) notoriety which will have 18*9*21* 8 x 98 ) Thus we may go on till the last balance should be given to (1) sub-human condition, which will have (ox $us 21+ 3xga). chaNhapi aNukasso padesabaMdho du caduviyappo du| sesatiye duviyappo mohAUNaM ca duviyappo // 207 // SaNAmapi anutkRSTaH pradezabandhastu caturvikalpastu / zeSatraye dvivikalpaH mohAyuSozca dvivikalpaH // 207 // 207. And in non-maximum molecule-bondage of the six (i, e., knowledge and conation obscuring, feeling, body, family and obstructive Karmas there are) the four kinds (i. e., begun, unbegun, lasting and transient). In the remaining (three, i. e., maximum, minimum and nonminimum there are) two kinds (begun and transient). In su

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Knowledge Conation obscuring. obscuring. (the four kinds, i. e., maximum, non-maximum, minimum and non-minimum of) the deluding and age (Karma there are) two kinds (begun and transient). Commentary. The various kinds of bondage with reference to its molecular density may be condensed in the following chart : Let.-Max. - maximum. Min.-minimum. Non-max. non-maximum. Non-min. non-minimum. Max. 2 Non-max. 4 Non-min. 2 Min. 2 Max. 2 Non-max, 4 Non-min. 2 Min. 2 | GOMMATASARA. Feeling. Deluding. Age. Max. 2 Non-max. 4 Non-min. 2 Min, 2 Max. 2 Non-max. 2 Non-min. 2 Min. 2 Max. 2 Non-min. 2 Bodymaking. Min. 2 Max. 2 O Family. Min. 2 Max. 2 Non-max. Non-max- Non-max Non-max 2 4, 4 121 Obstruc tive. Non-min. Non-min Non-min2 2 2 Min. 2 tIsaraha maraNukkasso uttarapayaDIsu cauviho baMdho / sesatiye duviyappo sesacaukkevi duviyappo // 208 // triMzatAmanutkRSTaH uttaraprakRtiSu caturvidho bandhaH / zeSatraye dvivikalpaH zeSacatuSke'pi dvivikalpaH // 208 // Max 2 208. Out of the (120) sub-classes, the non-maximum bondage of 30 (detailed in the next Gatha is) of four kinds (begun, unbegun, lasting and transient); the remaining three (i. e., maximum, minimum and non-minimum are) of. two kinds, i. e., begun and transient). Also in the 4 (i. e., maximum, non-maximum, minimum and non-minimum) of the remaining (90 sub-classes there are) 2 kinds (begun and transient). Min. 2

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122 THE SACRED BOOKS OF THE JAINAS. NANaMtarAyadasayaM dasaNachakaM ca mohacodasayaM / tIsarAhamaNukasso padesabaMdho cduviyppo|| 206 // jJAnAntarAyadazakaM darzanaSaTkaM ca mohacaturdazakam / triMzatAmanutkRSTaH pradezabandhaH caturvikalpaH // 206 // 209. The non-maximum molecule-bondage of the (following) 30 (is) of four kinds. The ten (sub-classes) of knowledge-(obscuring) and obstructive, six of conation(obscuring, i.e., ocular, non-ocular, visual and perfect-conation obscuring, and sleep and drowsiness), and fourteen of the deluding, (i. e., the 4 partial-vow, the 4 total-vow, the 4 perfect-conduct-preventing passions and the minor passions of fear and disgust). ukkaDajogo saraNI pajjatto pyddibNdhmppdro| kupadi padesukassaM jahaeNaye jANa vivarIyaM // 210 // utkRSTayogaH saMjJI paryAptaH prkRtibndhaalptrH| karoti pradezotkRSTaM jaghanyake jAnIhi viparItam // 210 // 210. The rational developable (soul) with maximum vibration, being the binder of very few sub-classes, incurs the maximum molecule (bondage). Know the reverse for the minimum. Commentary. The minimum molecule bondage is incurred by an irrational, undevelopable soul with minimum vibration being the binder of many sub-classes. Aukassa padesaM chakaM mohassa Nava du ThANANi / sesANa taNukasAmo baMdhadi ukkassajogeNa // 211 / / zrAyuSkasya pradezaM SaTkaM mohasya nava tu sthAnAni / zeSANAM tanukaSAyo badhnAti utkRSTayogena // 211 // 211. (The soul) binds by maximum vibration, (the maximum number of) molecules of the age-Karma beyond -

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GOMMATASARA. the 6th (i. e., in the 7th stage), and of the deluding in the 9th stage, and of the remaining (6 Karmas) in (the 10th stage of) slightest passion. sattara suDumasarAge paMcayihimhi desage tadiyaM / ayade bidiyakasAyaM hodi hu ukkassavvaM tu // 212 // saptadaza sUkSmasarAge pazcAnivRttI dezake tRtIyam / ayate dvitIyakaSAyaM bhavati hi utkRSTadravyaM tu // 212 // chaNokasAyaNiddApayalAtitthaM ca sammago ya jadI / sammo vAmo teraM parasurabhAU asAdaM tu // 293 // SaThnokaSAyanidrApracalAtIrthaM ca samyak ca yadi / samyagvAmaH trayodaza narasurAyurasAtaM tu // 213 // devacaukkaM vajjaM samacauraM satthagamaNasubhagatiyaM / AhAramappamatto sesapadesukkaDo miccho // 214 // devacatuSkaM vajraM samacaturasraM zastagamanasubhagatrayam / AhAramapramattaH zeSapradezotkaTo mithyaH // 214 // 123 212, 213 and 214. And the maximum matter is, of 17 (i. e.. 5 knowledge and 4 conation, i. e., ocular, nonocular, visual and perfect-conation-obscuring, five obstructive, fame, high family and pleasure-feeling Karma ) in (the 10th stage of) finest attachment (i. e., slightest passion or delusion); of 5 (i. e., male-inclination and 4 right-conduct-preventing passions) in (the 9th stage of) advanced-thought activity; of the third ( 2. e., the 4 total vow-preventing passions) in (the 5th stage of ) partial (vows); and of the second (i. e., the 4 partial-vow-preventing) passions in the (4th stage of ) vowless (right-belief); of the 6 minor passions (i. e., all except the 3 sex-inclinations ), of sleep and drowsiness, and of Tirthankara in (the

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124 THE SACRED BOOKS OF THE JAINAS. 4th stage of) right-belief; of 13 (i. e.,) human and celestial age, pain-feeling, and the celestial four (i, e., celestial condition, migratory form, fluid body and limbs), admantine (nerves, joints and bones), symmetrical figure, graceful movement, and the three, amiable, (sweet voice and impressive) in (the 4th or 1st stage of) right or wrong-believer. Of the (two) assimilative (body and limbs) in (the 7th stage of) perfect vows; and the maximum molecules of the remaining (66 are bound) in (the 1st stage of) wrong-belief. Commentary. The 66 are the three, deep sleep, heavy drowsiness, somnambulism, wrong-belief, the 4 error-feeding Passions, the female and eommon sex-inclinations, the hellish and sub-human ages, the hellish, sub-human and human conditions of existence, the 5 genera, the three physical, electric and Karmic bodies, the 5 figures (i.e., all the 6 except the perfectly symmetrical), 5 skeletons, (i.e., the all the 6 except the admantine-nerves-joints and bones), physical limbs, the 4, touch, taste, smell, and colour, the hellish, sub-human and human migratory forms, not-heavy light, self-destructive, other-destructive, respiration, radiant heat, phosphorescence, awkward movement, mobile, immobile, gross, fine, developable, undevelopable, individual, common, steady, unsteady, beautiful and ugly, unprepossessing harsh voice, unimpressive, notoriety, formation, and low family. suhamaNigodaapajattayassa paDhame jahaeNaye joge| sattaehaM tu jahaeNaM AugabaMdhevi Aussa // 215 // sUkSmanigodAparyAptakasya prathame jaghanyake yoge / saptAnAM tu jaghanyamAyuSkabandhaipi aAyuSaH / / 215 // 215. In the 1st instant of the birth) of the fine common (completely) undevelopable (soul) with minimum virbration (there is) minimum (molecule bondage) of the 7 (Karmas, i. e., all except the age). (And) also (there is minimum molecule-bondage) of the age-Karma when the age-Karma is bound (in the same soul),

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GOMMATASARA. ghoDaNajogo'saraNI girayadusuraNirayA ugajahaNaM / apamatto AhAraM ayado titthaM ca devacaU // 216 // ghoTamAnayogaH asaMjJI nirayadvisuranirayAyuSkajaghanyam / apramattaH AhAramayataH tIrthaM ca devacatuH // 216 // 216. The irrational (five-sensed) soul with changing vibration (Ghatamana Yoga or Parinama Yoga has) the minimum (molecule - bondage) of the two hellish (condition and migratory form), and of celestial and hellish ages. (And) of the assimilative (body and limbs, the minimum is) in (the 7th stage of) perfect vows. (And) the soul in (the 4th stage of ) vowless (right-belief in the first instant of its birth has the minimum molecule-bondage) of Tirthankara and the four, celestial (condition, migratory form, body and limbs). 125 Commentary. Ghatamana Yoga-changing vibration is in a soul where there is increase and decrease and also the sameness of vibratory division (Yoga sthana). carimapurANabhavattho tiviggahe paDhamaviggahammi Tizro / suhamaNigodo baMdhadi sesANaM avarabaMdhaM tu // 217 // caramApUrNabhavasthaH trivigrahe prathamavigrahe sthitaH / sUkSmanigodo badhnAti zeSANAmavarabandhaM tu // 217 // 217. And the fine common soul being in the first - turn, in transmigration with three turns, on its way to the last of the ( 6012 completely ) undevelopable (mean) births, binds the minimum number of molecules of the remaining (109 sub-classes, i. e., 120 minus the above 11). Commentary. The following chart shows the number of sub-classes of each of the eight Karmas, which are bound simultaneously by one soul. Deluding and body-making Karmas have different varieties

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126 THE SACRED BOOKS OF THE JAINAS. of numbers in any particular stage, bound by souls in different circumstances : Stages. IV v VIII Total. " 1 2 28 a 148 No. Name. Knowledge obscuring. Conation obscuring. Feeling. Deluding. Making Body. Obstructive, Family Age. Sub.classes. o 1) Wrong belief. 23, 25, 26, 28, 29 & 30 28, 29, 301 67, 69, 70, 72, 73 & 74 71, 72, 73 Downfall 5 Mixed ... 28, 29 | 1 51 63, 64 Vowless... 28, 29, 30 5 64, 65, 66 60, 61 Partial ... Imperfect vow. o | 56, 57 o 5 Perfect Vow. 30, 31 New. thought. 28, 29, 30, 31,1 6 56, 57, 58, 59 55, 56, 57, 58, 26 22, 21, 20, 19, 18 Advanced. thought. 15, 4, 3, 2, 1 5 Slightestdelusion. o Subsided delusion, o Delusion less. Vibratory 1 0 0 1 0 0 1 0 O Nonvibratory L 5 ... Bound simultaneously, 59, 6. 41 of 222, 21, 1 of 4 23, 25, 26, 1 of 2 117, 13, 28, 29, 30, 9, 5, 4, 31, 1 of 931 3, 2, 1 of 26.

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The following chart will show the number of divisions (Bhangas) in which the total number of sub-classes can be bound in each stage. For further details see Chapter on Sthana Samut-Kirtana. 1 Wrong-belief 1 of 67, 9 of 69, 8 of 70, 9 of 72, 9216 of 73 & 4605 of 74. 2 Downfall 8 of 71, 6400 of 72 and 3200 of 73. 3 Mixed 8 of 63 and 8 of 64. 4 Vowless 8 of 64, 16 of 65 and 8 of 66. 5 8 of 60 and 8 of 61. 6 Imperfect vows 8 of 56 and 8 of 57. 7 Perfect vows 1 of 56, 1 of 57, 1 of 58 and 1 of 59. 8 New-thought-activity 1 of 55, 1 of 56, 1 of 57, 1 of 58 and 1 of 26. 9 Advanced-thought-activity 1 of 22, 1 of 21, 1 of 20, 1 of 19 and 1 of 18. 10 Slightest-passion 1 of 17. 11 Subsided-delusion 1. 12 Delusionless 13 Vibratory 14 Non-vibratory ... ... ... Partial vows *** ... *** GOMMATASARA. ... *** 1. 1. 127 0. Beginning of vibratory divisions (Yoga Sthana) which are the causes of bondage according to nature and molecules of Karmic matter. jogaTTANA tivihA uvavAde yaMtavADIpariNAmA / bhedA ekkekaMpi codasabhedA puNo tivihA // 218 // yogasthAnAni vividhAni upapAdaikAntavRddhipariNAmAni / bhedAt ekaikamapi caturdazabhedAH punaH trividhAH / / 218 / / 218. Vibratory divisions (Yoga Sthana are) of three kinds, birth-(vibratory division), Upapada Yoga (Sthana), increasing (vibratory division), Ekanta-Vriddhi (Sthana) changing-(vibratory division, Parinama Yoga Sthana). As to divisions, each (division has) 14 kinds (according to the 14 soul-classes.) (Each one) again (is) of 3 kinds.

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128 THE SACRED BOOKS OF THE JAINAS. Commentary These last 3 kinds are-Common (Samanya), minimum and maximum. There are 14 common, 28 common and minimum and 42 common, minimum and maximum divisions of each of three vibratory divisions. uvavAdajogaThANA bhavAdisamayaTTiyassa avaravarA / viggahaijugaigamaNe jIvasamAse muNeyavvA // 216 // upapAdayogasthAnAni bhavAdisamayasthitasyAvaravarANi / vigraharjugatigamane jIvasamAse mantavyAni // 216 // 219. The birth vibratory divisions (Upapada Yoga Sthana in soul-classes) should be known to be minimum and maximum in the first instant of the birth of a soul after transmigration with turnings or in straight line (respectively). Commentary. The birth-vibratory division has a duration of only one instant namely the instant of birth which immediately follows the last instant of transmigration. It is also the first instant of the undevelopable condition of the soul. The vibratory activity is minimum, if the birth takes place after three turnings in transmigration. It is maximum if the birth follows a straight transmigration without any turning whatsoever. It should be noted that this birth-vibratory division is with reference to the developables also, because although they are partially developable, i. e., undevelopable in the first instant of their birth, yet they are under operation of develop e body-making Karma. They must become developable after an Antar-muhurta. pariNAmajogaThANA sarIrapajattagAdu carimotti / laddhiapajattANaM carimatibhAgamhi bodhavvA // 220 // pariNAmayogasthAnAni zarIraparyAptakAt carama iti / labdhyaparyAptakAnAM caramatribhAge boddhavyAni // 220 // 220, Changing-vibratory divisions (Parinama YogaSthana), are from (the last instant of the) completion of the capacity to develope the body (Sharira Paryapti) up to the last instant (of the age Karma). (And) for the

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GOMMATASARA. 129 T completely undevelopable souls, (changing vibration divi. sions) should be known to be in the last one-third (period of their age-Karma). Commentary. Last one-third.-The age of a completely undevelopable soul is one-eighteenth part of a pulse-beat. If it were 81 years, then its first one-third part would be 27, its second one third, 9; its third, 3; its fourth, 1; its fifth, } ; its sixth ); its seventh, a'r; and its eight, si years, which is as of the original age. Therefore the last one-third of the age of a completely undevelopable soul is equal tongxsapulsebeats - 18X6561 pulse-beats - 118.09gpulse-beats. This is the total period of the changing vibratory divisions of a completely undevelop able soul. It includes the minimum and the maximum changing vibration divisions... sagapajjattIpuraNe uri savvattha jogmukkssN| samvattha hodi avaraM laddhiapuNNassa jeTepi // 221 // svakaparyAptipUrNa upari sarvatra yogotkRSTam / sarvatra bhavatyavaraM labdhyaparyAptasya jyeSThamapi // 221 // 221. And at all instants after the completion of the capacity to develope its (body up to the end of life there can be) maximum vibration. At all instants (there) may be minimum (vibration also). In the completely undevelopable (soul) also in the period of the changing vibration there can be) maximum (and minimum vibration). eyaMtavaviThANA ubhayahANANamaMtare hoti| avaravarahANAo sagakAlAdimhi aMtamhi // 222 // ekAntavRddhisthAnAni ubhayasthAnAnAmantare bhavanti / avaravarasthAnAni svakakAlAdI ante // 222 // 222. Only increasing vibratory divisions (Ekantanuvriddhi Yoga Sthana) occur between the two (i, e., after the birth instant and beginning of changing vibratory) divi. sions. (And the) minimum and maximum divisions (are) in the beginning and the end of its duration respectively.

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180 THE SACRED BOOKS OF THE JAINAS. Commentary. This division is called increasing because in every instant of its duration, there is an innumerable-fold increase of indivisible units of degrees of increase (Avibhaga Pratichchheda). . Its duration is from the second instant of birth up to the last but one instant of the completion of the capacity to develope the body. avibhAgapaDicchedo vaggo puNa vaggaNA ya phaDDayagaM / guNahANIvi ya jANe ThANaM paDi hodi NiyameNa // 223 // avibhAgapraticchedo vargaH punaH vargaNA ca spardhakam / guNahAnirapi ca jAnIhi sthAnaM prati bhavati niyamena // 223 // 223. Indivisible units of degree of increase (Avi. bhaga Pratichchheda make a), " Varga". (Vargas make) a "vargana". (Varganas make) a "Spardhaka." And (Spardhakas make) a "Gunahani." Know that every vibratory division is necessarily (composed of these). Commentary. All vibratory divisions are in number equal to an innumerable part of the basic line of the universe (Jagat Shreni). pallAsaMkhejadimA guNahANisalA havaMti igitthaanne| guNahANiphaDyAo asaMkhabhAgaM tu seDhIye // 224 // palyAsaMkhyemimA guNahAnizalA bhavanti ekasthAne / guNahAnispardhakAni asaMkhyabhAgaM tu zreNyAH // 224 // 224. In one (vibratory) division, the number of Gunahani is an innumerable part of a Palya. (They are called Nana Gunahani.) And the Spardhakas in one Gunahani (are) an innumerable part of (the basic) line (of the universe). phaTTayage ekake vaggaNasaMkhA hu tattiyAlAvA / ekekavaggaNAe asaMkhapadarA hu vaggAo // 225 // spardhake ekaike vargaNAsaMkhyA hi taavdaalaapaaH| ekaikavargaNAyAmasaMkhyapratarA hi vrgaaH|| 225 //

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GOMMATASARA. ___131 -- - 225. And the number of Varganas for each Spardhaka is the same as given (before, i. e., an innumerable part of a basic line of the universe). And in each Vargana, the Vargas are innumerable times the basic area of the universe (Jagat pratara). ekeke puNa vagge asaMkhalogA havaMti avibhaagaa| avibhAgasta pamANaM jahaNNauDDI padesANaM // 226 // ekaike punaH varge asaMkhyalokA bhavanti avibhaagaaH| avibhAgasya pramANaM jaghanyavRddhiH pradezAnAm // 226 / / 226. And in each Varga, the indivisible units of degrees of increase (Avibhaga Pratichchheda) are innumerable times the spatial units of universe. And the measure of indivisible (unit of degree of increase is), the minimum increase in the (capacity of the) units (Pradesha of the soul). igiThANaphaDyAo vaggaNasaMkhA pdesgunnhaannii| seDhiasaMkhejadimA asaMkhalogA hu avibhAgA // 227 // ekasthAnaspardhakAni vargaNAsaMkhyA pradezaguNahAniH / zreNyasaMkhyAtimA asaMkhyalokA hi avibhaagaaH|| 227 // 227. In one vibratory division (Yega Sthana) (the number of all) the Spardhakas, Varganas, and (the period, Ayama of) Gunahani in the (innumerable) spatial units (of soul), (is each) an innumerable part of (the basic) line (of the universe). And the (total number of) indivisible (units of degree of increase are) the innumerable times the spatial units of universe. Commentary. . Note that the innumerable as applied to the above different divisions is not the same. It is of many many kinds, see the 21 kinds of numbers in the appendix to Jain Gem Dictionary. savve jIvapadese divaguNahANibhAjide pddhmaa| uvariM uttarahINaM guNahANi paDi tadaddhakamaM // 228 //

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THE SACRED BOOKS OF THE JAINAS. sarvasmin jIvapradeze dvadhardhaguNahAnibhAjite prathamA / upari uttarahInaM guNahAni prati tadarddhakramaH // 228 // 228. All (i. e., the innumerable) units of one soul divided by one and a half Gunahani (give) the first (Var. gana of the first Spardhaka of the first Gunahani). Then the common difference being subtracted (at each step we get the succeeding Varganas). Each Gunahani is successively half of its immediately preceding one. phaDDayasaMkhAhi guNaM jahaeNavaggaM tu tattha ttthaadii| bidiyAdivaggaNANaM vaggA avibhAgaahiyakamA // 226 // spardhakasaMkhyAbhiH guNo jaghanyavargastu tatra ttraadiH| dvitIyAdivargaNAnAM vargA avibhaagaadhikkrmaaH|| 226 / / 229. The number of the Spardhakas (of a Gunahani) multiplied by the minimum (Varga) is the first Vargana of that (Gunahani). The Vargas of the second, etc., Varganas are increased successively by one indivisible unit of a degree of increase (Avibhaga Pratichchheda), (being added to the Varga immediately preceding). Commentary. All vibratory places = an innumerable part of basic line of universe. The minimum units of degree of increase of force in the units of the soul - Avibhaga Pratichchheda. "Innumerable times the spatial units of universe" of Avibhaga Pratichchhedas ... One Varga. "Innumerable times basic area of universe" of Vargas - One Vargana. "Innumerable part of basic line of universe" of Varganas ... One Spardhaka. "Innumerable part of basic line of universe" of Spardhakas ... One Gunahani. "Innumerable part of a Palya," of gunahani ... One vibratory place (Yoga Sthana). "All the Yoga Sthanas-- Innumerable part of basic line of universe. of

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GOMMATASARA. 183 The difference between the forces of a unit (Pradesha) of soul which has got minimum force and of another Pradesha which has got the least greater force than that of minimum force is called Avibhaga Pratichchheda. The minimum force in one Fradesha if measured by this Avibhaga Pratichchheda will be equal to innumerable times the units of universe. This minimum force is called Varga. The collecti of such Vargas is Vargana. The soul has got Pradeshas of minimum force which amount to innumerable basic area of universe. There fore the same number of Vargas-Vargana. This is called first Vargana. Collection of those Pradeshas of soul, each of which has got force greater by one Avibhaga Pratichchheda than that of the minimum force is second Vargana; but number of Vargas will be less in this Vargana by a common difference or Chaya, which is found by dividing the 1st Vargana by 2 Gunahanis. In this way the third, etc., Varganas will be greater in force but less in number by a common difference. In this way "innumerable part of basic area of universe" of Varganas make one first Spardhaka. Now all such Pradeshas or Vargas as have force greater by an Avibhaga Pratichchheda than the Pradesha or Varga in the last Vargana of the first Spardhaka will make the first Vargana of second Spardhaka. The number of Vargas will be less by a common difference. The following chart will show the lesser number of Varganas in each Spardhaka and Gunahani:1st (2nd 3rd 4th 5th Gunahani. 256 128 64 32 Here 3100 are the total Pradeshas 240 120 60 15 of the soul and nana-Gunahanis are 5. 224 14 Gunahani-ayama are 8. Anyonya-bhyastarashi-25 -32. 208 104 3100=(321)-100 the last Gunahani. Each is double of the preceding one. 176 88 Varganas of first Spardhaka160 80 40 20 10 3100 = 12 --256. 144 72 36 18 9 | 1,600 800 400 200 100 Total. | For further details see Sanskrit Commentary. OZ 16 13 192

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-134 THE SACRED BOOKS OF THE JAINAS. aNgulasNkhbhaagppmaannmett'vrphddyaavddddii| aMtarachaka muccA avarahANAdu ukkarasaM // 230 // . angglaasNkhybhaagprmaannmaatraavrsprdhkvRddhiH| antaraSaTUkaM murutvA avarasthAnAdutkRSTam // 230 // 230. An innumerable part of a (linear) finger (is) the measure of increase of minimum Spardhakas (from one vibratory division to another). Leaving six intervals, (as stated in Gatha following), (we thus proceed) from the minimum to the maximum (vibratory division). Commentary. The measure of increases of degrees of vibration from one vibratory division to another till the maximum vibratory division is equal to the number of spatial units in an innumerable part of a linear finger. Minimum vibratory division is found at the birth time of completely undevelopable fine common soul. The second division will be found by adding the degrees stated above. sarisAyAmeNuvari seDhiasaMkhejabhAgaThANANi / .. caDidekekamapuvvaM phaDDhayamiha jAyade cydo||231|| - sadRzAyAmenopari zreNyasaMkhyeyabhAgasthAnAni / caTitaikaikamapUrva spardhakamiha jAyate cytH|| 231 // 231. Having passed " innumerable part of the basic line (of the universe)" vibratory divisions, beyond the length equal to (a minimum vibratory division), we reach a new (Apurva) Spardhaka. Every one (of a new Spardhaka) is produced by the increase of this common difference (Chaya). Commentary. The number of intervening vibratory divisions between two new Spardhakas is an innumerable part of a basic line of universe. edesi ThANANaM jIvasamAsANa avaravaravisayaM / caurAsIdipadehi appAbahugaM parUvemo // 232 // eteSAM sthAnAnAM jIvasamAsAnAmavaravaraviSayaM / caturazItipadaiH alpabahukaM prarUpayAmaH // 232 //

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GOMMATASARA. 135 232. We give the quantity of these (three kinds of) vibratory divisions of 14 soul-classes with regard to minimum and maximum (e. e.,) 84 (classes). Commentary. There are three kinds of vibratory divisions, (1) Upapada-Yoga Sthana- birth vibratory division, (2) Ekantanu-vriddhi Yoga Sthana, increasing vibratory divisions, (3) Parinama Yoga Sthana changing vibratory divisions. Each of the fourteen soul-classes are of these three kinds. Taking their minimum and maximum, 84 classes in all have been described in the following Gathas : - suhumagaladdhijahaNaNaM taSiNavvattIjahaeNayaM ttto| laddhiapuNNukassaM bAdaraladdhissa avaramado // 233 // sUkSmakalabdhijaghanyaM tannirvRttijaghanyakaM ttH| labdhyapUrNotkRSTaM bAdalabdharavaramataH // 233 // NivvattisuhamajeTaM bAdaraNivvattiyassa avaraM tu / bAdaraladdhissa varaM bIiMdiyaladdhigajahaeNaM // 234 // nirvRttisUkSmajyeSThaM vAdaranirvRttikasyAvaraM tu / bAdaralabdheH varaM dvIndriyalabdhikajaghanyam / / 234 // bAdaraNivvattivaraM NivattibiiMdiyassa avrmdo| evaMbitibititicaticacauvimaNo hodicuvimnno||235|| bAdaranivRttivaraM nivRttidvIndriyasthAvaramataH / evaM dvitridvitritrictricctuHvimnobhvtictuHvimnH||23|| taha ya asaraNIsaraNI asaNiNasaNiNassa srinnuvvaadN| suhumeiMdiyaladdhigaavaraM eyaMtavaDissa // 236 // tathA ca asaMjJIsaMjJI asaMjJIsaMjJinaH saMjyupapAdam / sUkSmaikendriyalabdhikAvaraM ekAntavRddheH // 236 // sariNassuvavAdavaraM Nivattigadasta suhumjiivss| eyaMtavaDiavaraM laddhidare thUlathUle ya // 237 //

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THE SACRED BOOKS OF THE JAINAS. saMjJina upapAdavaraM nirvRttigatasya sUkSmajIvasya / ekAntavRddhayavaraM labdhItarasmin sthUlasthUle ca // 237 // taha suhumasuhumajehaM to bAdarabAdare varaM hodi / aMtaramavaraM laddhigasuhumidaravaraMpi pariNAme // 238 // tathA sUkSmasUkSmajyeSThaM tato bAdaradare varaM bhavati / antaramavaraM labdhikasUkSmetaravaramapi pariNAme // 238 // aMtaramutrarIvi puNo tappuNANaM ca uvari aMtariyaM / etavAraNA tasapaNaladdhissa avaravarA // 236 // antaramuparyapi punaH tatpUrNAnAM ca uparyantaritam / ekAntavRddhisthAnAni trasapaJcalabdheravaravarAH || 236 // laddhIvvittaNaM pariNAmetavaDiThANA 136 / pariNAmadvAraNAo aMtara aMtariya uvaruvariM // 240 // labdhinivRttInAM pariNAmaikAntavRddhisthAnAni / pariNAmasthAnAni antarAntaritAnyuparyupari // 240 // edesiMThAraNAo pallAsaMkhejjabhAgaguNidakamA / he miguNahANisalA aNNoebbhatthamettaM tu // 241 // eteSAM sthAnAni palyAsaMkhyeyabhAgaguNitakramANi / adhastanaguNahAnizalA anyonyAbhyastamAtraM tu // 249 // 233-241. (1) The minimum (birth vibratory division, Upapada Yoga Sthana is) in the (one-sensed) fine (common) completely undevelopable (soul). Then ( comes ), (2) the minimum (birth vibratory division of (one-sensed fine _common) potentially developable (soul). ( Then there is ) (3) the maximum ( birth vibratory division ) of the (one - sensed fine common ) completely undevelopable (soul ), ( 4 ) the minimum (birth vibratory division) of (one-sensed) gross (common ) completely undevelopable (soul), (5) the maximum (birth vibratory division) of one-sensed fine

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GOMMATASARA. potentially developable, (6) the minimum of gross potentially developable, (7) the maximum of gross completely undevelopable, (8) the minimum of two-sensed completely undevelopable, (9) the maximum of (one sensed) gross potentially developable, (10) the minimum of two sensed potentially developable. After this similarly is (the minimum and maximum of) two, three; two, three; three, four; three, four; four, irrational (five); four, irrational (five-sensed souls). [Namely, (11) maximum of two-sensed completely undevelopable, (12) minimum of three-sensed completely undevelopable, (13) maximum of two-sensed potentially developable, (14) minimum of 3-sensed potentially developable, (15) maximum of 3-sensed completely undevelopable, : (16) minimum of 4-sensed completely undevelopable, (17) maximum of 3-sensed potentially developable, (18) minimum of 4-sensed potentially developable, (19) maximum of 4-sensed completely undevelopable, (20) minimum of 5sensed irrational completely undevelopable, (21) maximum of 4-sensed potentially developable, (22) minimum of 5sensed irrational potentially developable-all of Upapada]. And similarly the birth vibratory division of irrational, rational, irrational, rational and rational. Then comes the minimum increasing vibration division of one-sensed finecompletely undevelopable souls [namely, (23) maximum of 5-sensed irrational completely undevelopable, (24) minimum of 5-sensed rational completely undevelopable, (25) maximum of 5-sensed irrational potentially developable, (26) minimum of 5 sensed rational potentially developable, (27) maximum of five-sensed rational completely undevelopable, (28) minimum of increasing vibration (Ekantanu-vriddhi) of one-sensed completely undevelopable]; (29) is the maximum birth vibratory division of the (fivesensed) rational (developable); (30) the minimum increasing vibratory division of (one sensed) fine potentially developable soul; (31) (the minimum increasing vibratory division of one sensed) gross (completely and), (32) gross 137

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138 THE SACRED BOOKS OF THE JAINAS. (potentially developable). Similarly is (33) the maximum (increasing vibratory division of one-sensed), fine (undevelopable), and (34) of fine (potentially undevelopable); then (35) the maximum of gross (undevelopables) and gross (potentially developable). (Then there is first) interval, (in which there are increasing vibratory divisions, the number of which is an innumerable part of the basic line of the universe, and which are found in no soul. It only means that there is an addition of so many increasing vibratory divisions to the 36th division before we multiply it by an innumerable part of a Palya to obtain the next division). (The 37th division is) the minimum changing (vibratory division) of (one-sensed) fine undevelopable souls (and 38) of (one-sensed) other (i. e., gross undevelopable) and (39) (40) the maximum (of these two respectively). Then again (there is the second) interval (of the same extent as above). Then the (41) (42) (43) and (44), (2 minimum and 2 maximum changing divisions of those (i. e., one-sensed fine and gross potentially) developables. Beyond this (there is the third) interval (of the same extent as above), (then in their order come from (45) to (54) the minimum of the five mobile, i. e., 2, 3, 4 and 5 irrational and 5 rational) completely undevelopable (souls and then their five) maximum increasing vibratory divisions. (Then is the fourth interval of the same extent as above. Then come from (55) to (64) the 5 minimum and 5 maximum) changing (vibratory divisions of the 5 mobiles) completely undevelopable. (Then the 5th interval as above). (Then from (65) to (74) the 5 minimum and 5 maximum) increasing (vibratory divisions) of (the mobile) potentially developables. Then the sixth interval as above). (Lastly come from (75) to (84) the (5 minimum and 5 maximum) changing (vibratory) divisions (of the mobile developables). * (Thus there) are intervals beyond each (of the 6 groups of 84 divisions).

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No. These (84) divisions (are found) by multiplying successively the predecessor of each by an innumerable part of a Palya. The intermediate divisions (between the minimum and maximum vibratory divisions are) equal to Anyonyabhyasta Rashi. 2 3 1 One-sensed Fine undevelopable developable Gross undevelopable developable undevelopable developable undevelopable developable undevelopable developable 4 5 8 90126 11 19 13 14 " 6 7 Three 29 Two "9 Four "7 Five 11 Commentary. Chart showing 84 divisions in succession. Ekautanu vriddhi. 11 ". 37 11 17 39 " 29 17 29 19 19 Name of soul class. 79 11 ,, irrational undevelopable developable undevelopable developable GOMMATASARA. 39 11 rational 19 33 ... 801 *** ... ww. + GOD 204 Bat *** 201 ... *** *** Upapada. Minimum. 1 2 4 6 * 2 2 2 2 2 2 8 10 12 14 16 18 20 22 Maximum. 26 3 10 7 9 11 13 1 2 2 8 ** 2 15 17 19 21 23 25 24 27 29 From Chart note the following: (1). The ratio of maximum to minimum in Upapada is (Innumerable part of a Palya)3 Minimum. 22222 28 30 31 32 45 8 +- 8 & 2 + 8 & 65 46 66 47 67 48 68 49 69 Maximum. 3 8 2 = N N N * * 33 34 35 36 50 70 71 52 72 53 73 54 74 in Ekantanu vriddhi is (Innumerable part of a Palya)", 139 Parinama. Minimum. Maximum. sbyrgysky br yupph waa skyPS . phu * 288 2 2 2 8 8 8 8 40 44 60 80 61 81 62 82 63 83 except for the one-sensed fine completely undevelopable souls where it is (Innumerable part of a Palya)'; 64 84 except for one-sensed fine incompletely undevelopable and gross incompletely undevelopable souls, for which it is (Innumerable part of a Palya)" ; and

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140 THE SACRED BOOKS OF THE JAINAS. in Parinama is (Innumerable part of a Palya)", except for one-sensed souls for which it is. Innumerable part of a Palya)". The maximum birth vibratory division of a 5-sensed rational developable soul is Innumerable part of a Palya times the minimum increasing vibratory division of a one-sensed the fine completely undevelopable soul. Note that in the Chart above undevelopable means completely undevelopable and developable includes potentially developable. avarukkasseNa have uvavAdeyaM tavaDhiThANANaM / ekasamayaM have purA idasiM jAva aTThotti // 242 // avarotkRSTena bhavet upapAdaikAntavRddhisthAnAnAm / ekasamayo bhavet punaH itareSAM yAvadaSTa iti // 242 // 212. The minimum and maximum duration of the continuing of a birth or increasing vibratory division is one instant. And of the others (i. e. of changing vibratory divisions) is (two) to 8 instants. Commentary. This is evident because the birth vibratory division is confined to the first instant of the birth; and an increasing vibratory division also lasts for one instant, because there is an increase in it every instant. A changing vibratory division lasts at least for 2 instants and its maximum duration is 8 instants. aTThasamayassa thovA ubhayadisAsuvi asaMkhasaMguNidA / causamayoti taheva ya uvariM tidusamayajoggA // 243 // aSTasamayasya stokA ubhayadizayorapi asaMkhya saMguNitAH / catuHsamaya iti tathaiva ca upari tridvisamayayogAH // 243 // 243. (The changing vibratory divisions which have the maximum duration) of 8 instants are the fewest. And on both the sides of this duration up to (the vibrations which last for) four instants, (each division has) an innumerable times of the preceding one. And above that (are) the vibratory divisions, (the duration of which is) three or two instants'.

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GOMMATASARA. -141 - Chart of vibrations like a barley. 2 instants vibrations. 3 instants vibrations. 4 instants vibrations. 5 instants vibrations. 6 instants vibrations. 7 instants vibrations. 8 instants vi brations . 7 instants vibrations. 6 instants vibrations. 5 instants vibrations. 4 instants vibrations. majjhe jIvA bahugA ubhayattha viseshiinnkmjuttaa| heDimaguNahANisalAduvari salAgA visesahiyA // 244 // madhye jIvA bahukA ubhayatra vizeSahInakramayuktAH / adhastanaguNahAnizalAyA upari zalAkA vizeSAdhikAH // 244 // 244. In the middle, the (mobile developable) souls (are) many. On both sides, they are less by a gradually decreasing

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THE SACRED BOOKS OF THE JAINAS. common difference. The number of the upper series (Shalakas) is greater than thet of the lower Gunahani series (Shalakas); (but in the lower series the common difference is greater than in the upper). (See note to Gathas 245-246.) davvatiyaM hevarimadalavArA duguNamubhayamaNoNaM / jIvajave codasasayabAvIsaM hodi battIsaM // 245 // dravyatrayamadhauparimadalavArA dviguNamubhayamanyonyam / jIvayave caturdazazatadvAviMzatiH bhavati dvAtriMzat // 245 // cattAri tiSiNa kamaso paNa aDa ahaM tado ya battIsaM / kiMcaNatiguNahANivibhajida davve du jaba mamaM // 246 // catvAri trINi kramazaH paJca aSTa aSTa tatazca dvAtriMzat / kiJcidUnatriguNahAnivibhAjite dravye tu yavamadhyam // 246 // 245-48. In (this arrangement of) the souls in (the form of) a barley grain, (suppose) the three things (i. e., the total number of mobile developable souls, of their changing vibratory places, Parinama or Ghatmana Yoga Sthana, and of Gunahani Ayama, ien, places in one of the series into which all the changing vibratory places are divided) to be 1422, 32, and 4 respectively ; and the number of the lower and upper series (Nana Gunahani) (to be) 3 and 5 (respectively); and the (total of) the two (i. e., lower and upper) Gunahanis (is) 8; and the Anyonyabhyasta Rashi of the two is (2+25 i. e.,) 8+32, i. e., 40. The total (Dravya = Dhana=given sum) by being divided a little less than 3 times the number of Gunahani (in a Series is the number of the souls) in the middle of the barley grain.

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GOMMATASARA. 143 Chart for the above. Names of series or Gunthani. Serial No. of places. Number of souls in each place. Commou cifference. Total of each Gunahapi. Upper 5th. 26 Uyper 4th 52 20 Upper 3rd. 28 12 104 40 Uspor 2nd. 48 56 208 Upper Ist. 19 20 64 80 96 112 128 112 96 80 416 21 22 Lower 1st. 23 24 352 26 Lower 2.0 Solo 176 30 24 Lower 3rd. 20 16 88 .. Total number of su's is 1422, In the above chart it will be seen that it is an illustration for the greater or lesser number of mobile developable souls in the different changing vibratory places or divisions: Let the total number of souls=1422; of divisions-32; Nana Gunahani or number of series--8; 1 Gunahani or 1 of the series=4 divisions. Of Nana Gunahanis, 3 are lower, and 3 are upper. Therefore their Anyonyabhyasta Rashi respectively-are 23 and 25 or 8+32 i. e., 40 in all.

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144 THE SACRED BOOKS OF THE JAINAS: 54. 52 In the middle of these 2 Gunahanis there is the 20th vibratory division. The number of souls will be greatest in it. In the barley like shape, it will be the middle part. According to Gatha, 3 x 4 (division)-12. A little less as per commentary. 711 1422 x 64_100 Then 14 64434454- 711 -128. This 128+ twice the Gunahanis or (2x 4 i. e., )8 16, gives the common difference for this 1st Gunahaui. Then the numbers gained are 128, 112, 96, and 80. Total=416 in the 1st Gunahani. The other 4 upper Gunahanis will each be half of the preceding i. e., 416 of the 1st. 208 , 2nd. 104 , 3rd. 4th. 26 , 5th. Similarly the common difference will also be the half of the preceding, i.e., 16 of the 1st. 8 , 2nd, 3rd. 4th. 1 i 5th. Similarly the lower 3 Gunahanis. This chart shows that mobile developable souls of the middle changing vibratory divisions are the greatest of all in number, of course this middle means middle or the fattest part of the barley like shape. puNNatasajogaThANaM chedaa'sNkhss'sNkhbhubhaage| dalamigibhAgaM ca dalaM davvadugaM ubhayadalavArA // 247 // pUrNatrasayogasthAnaM chedaasNkhysyaasNkhybhubhaage| dalamekabhAgaM ca dalaM dravyadvikamubhayadalavArAH // 247 // 247. (All) the mobile developable (souls), (all their changing) vibratory divisions, half of the many parts (i. e., all but one part) of an innumerable (part) of an innumerable (part) of the (number of) halvings (Ardha Chheda of a

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GOMMATASARA. Palya), and the (other) half and the ( remaining) one part, (are respectively ), ( the actual number) of the two, total (of souls Dravya, changing vibratory divisions) and the two (i. e., lower and upper) series, (which in the example taken above were represented by 1422, 32, 3 and 5 respectively). gANA guNahANisalA chedA saMkhejabhAgamettAo / guNahANIddhANaM savvatthavi hodi sarisaM tu // 248 // nAnAguNahAnizalAH chedAsaMkhyeyabhAgamAtrAH / guNahAnInAmaddhAnAM sarvatrApi bhavati sadRzaM tu // 248 // 145 248. The number of Nana Gunahani (i. e., all the lower and upper series is) equal to an innumerable part of (the number of) halvings (Ardha Chheda of a Palya). And (the number of) Gunahani Ayama (i. e., the number of terms in a series) is the same all over. aNNoeNaguNidarAsI pallA saMkhejjabhAgamettaM tu / mirAsIdo puNa uvarillamasaMkha saMguNidaM // 246 // anyonyaguNitarAziH palyA saMkhyeya bhAgamAtraM tu / adhastanarAzitaH punaH uparimamasaMkhyAtasaMguNitam // 246 // 249. (The ratio of the two) Anyonyabhyasta Rashi is equal to the innumerable part of a Palya, i.e., the upper is an innumerable times of the lower (Anyonya bhyasta Rashi). igiThA phaTTyAyo samayapabaddha ca jogavaDI ya / samayapabaddhacaya ede hu pamANaphalaicchA // 250 // ekasthAnasparddhakAni samayaprabaddhaM ca yogavRddhizca / samayaprabaddhacayArthamete hi pramANaphalecchAH // 250 // 250. To find out the common difference (chaya ) between the units of bondage (Samaya Prabadha) (in the same instant) in two consecutive vibratory places (YogaSthanas we apply the rule of three by saying that when) the Spardhakas of one (i. e., the minimum changing

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146 THE SACRED BOOKS OF THE JAINAS. vibratory) place (of a 2 - sensed developable (make) one unit of bondage, then (what will be the increase in the unit of bondage) corresponding to a (given) increase of vibration (from one place to another ). The (three given number are respectively called ) Pramana ( Rashi ), Phala (Rashi), and Ichchha (Rashi). bIiMdiyapajjattajahaNNaTThAraNAdu sariNapurANassa / ukkassAgotti ya jogaTThANA kame uDDhA // 251 // dvIndriyaparyAptajaghanyasthAnAt saMjJipUrNasya / utkRSTasthAnamiti ca yogasthAnAni krameNa vRddhAni / / 251 // 251. From the minimum (changing vibratory) place of a two-sensed developable to the maximum (changing vibratory place) of a (five-sensed) rational developable, the vibratory places gradually increase (at an uniform rate). seDhiyasaMkhejjadimA tassa jaharANassa phaTTyA hoMti / aMgula saMkhabhAgA ThANaM paDi phaTTyA uDA // 252 // zreNyasaMkhyeyamAni tasya jaghanyasya sparddhakAni bhavanti / aGgulAsaMkhya bhAgAni sthAnaM prati sparddhakAni vRddhAni // 252 // 252. The Spardhakas of the minimum (changing vibratory place) of that (i. e., 2-sensed developable) are an innumerable part of the basic line (of universe). And with each place the Spardhakas increase by an innumerable part of a (linear) finger. dhruvavIvato duguNaM duguNaM kameNa jAyaMte / carime pallacchedA'saMkhejjadimo guNo hodi // 253 // dhruvavRddhivardhamAnAni dviguNaM dviguNaM krameNa jAyante / carame palyacchedAsaMkhyeyimo guNo bhavati // 253 // 253. By these uniform increases going on gradually, (at some place the Spardhakas become) double (of those in the minimum); (and again at a further place) double (of these double and so.on); till in the end (i. e., at the

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GOMMATASARA, 147 maximum place their number is) (the number of minimum place) multiplied by an innumerable part of (the number of) halvings (Ardha-chheda) of a Palya. AdI aMte suddhe vaDDi hide rUvasaMjude tthaannaa| seDhiasaMkhejadimA jogahANA NiraMtaragA // 254 // Adau ante zuddha vRddhihate rUpasaMyute sthAnAni / zreNyasaMkhyeyimAni yogasthAnAni nirantarakAni // 254 // 254. (The number of) the 1st being subtracted from that of the last and the (remainder) being divided by the (uniform) increase plus one (gives the total number of) the places. And these continuous vibratory places (are) an innumerable part of the (basic) line (of the universe). aMtaragA tadasaMkhejadimA seDhI asaMkhabhAgA hu| sAMtaraNaraMtarANivi savvANivi jogaThANANi // 255 // antaragANi tadasaMkhyeyimAni zreNyasaMkhyeyabhAgAni hi| sAntaranirantarANyapi soNyapi yogasthAnAni // 255 / / 255. The intervening (vibratory places are.) an innumerable part of that (i. e., the total continuous places) (and they are) also (a minor kind of) an innumerable part of (the basic) line (of universe). And these places with interval, without interval(and mixed) (are each an innumerable part of the basic line of universe). And the total (of the three) also (is an innumerable part of the basic line of universe). Commentary. This is so because there are many different kinds of innumerables. suhamaNigodaapajattayassa paDhame jahaeNo jogo| pajattasagiNapaMciMdiyassa ukasso hodi // 256 // sUkSmanigodAparyAptakasya prathame jaghanyako yogH| paryAsasaMjJipaJcendriyasyotkRSTako bhavati // 256 //

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148 THE SACRED BOOKS OF THE JAINAS. 256. The minimum (birth) vibratory (place) (is the vibratory place) in the first instant of the last of 6012 mean births of, a fine common (completely) undevelopable (soul). And the maximum is (the maximum changing vibratory place) of a five-sensed rational developable (soul). Commentary. See the chart to Gatha 241, number 1 is the minimum and number 84 is the maximum as said above. (The causes of the 4 kinds of Bondage). jogA payaDipadesA ThidiaNubhAgA kasAyado hoti / apariNaducchiNNesu ya baMdhahidikAraNaM Natthi // 257 // yogAtprakRtipradezau sthityanubhAgau kaSAyato bhavataH / apariNatocchinneSu ca bandhaH sthitikAraNaM nAsti // 257 // 257. Nature (Prakriti), and molecules (Pradesha) of bondage are caused by vibrations (Yoga); and duration (sthiti), and fruition (Anubhaga), by passions. In (the 11th stage of subsided delusion, Upshantamoha, where passion Karma exists in a passive condition and does not operate, i. e., is) not subject to modification, and in the 12th and 13th stages of destroyed, delusion, Kashina-moha, and vibratory omniscience, Sayoga Kevali, i. l., where the passions are) quite destroyed, there is no cause of duration-bondage ; and (in the 14th stage of non-vibratory omniscience there is no bondage). Commentary. What kinds of Karma and with how many molecules are bound to the soul is determined by its vibratory activity ; how long these molecules will continue to bind the soul and the strong or mild character of their fruition is determined by the passion which colours that vibratory activity. In the 11th stage passions are entirely subsided, i. e., although they exist, they settle down into non-operation. In the 12th stage they are entirely destroyed, i. e., they

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GOMMATASARA. entirely fall off from the soul. In the 13th stage also they are nonexistant, as binding the soul. In all these 3 stages, passion is either entirely absent or entirely inactive. Therefore the duration and fruition bondages which are due to passion do not arise. But in all the three stages, vibration (Yoga) exists, therefore Karmas are created. The duration is of the simplest and shortest kind, i. e., of one-instant only. The fruition also lasts only for one instant and is therefore necessarily very intense and concentrated. The nature Prakriti is also only of the pleasure-feeling class (Sata-vedaniya). The normal duration bondage (Sthiti Bandha) is for one-antar-muhurta. This does not take place here. Therefore it is said that there is no duration-bondage here. In the non-vibratory omniscience, i. e., the 14th stage, there is neither passion nor vibration and consequently there is none of the four kinds of bondages. It should be remembered that the 14th stage is of very short duration. It really means the transition of the perfect soul from its mundane condition to the condition of liberation. aftvaemiem AAnzimiu ?ila asafu | tehiM asaMkhe jaguNo payaDINaM saMgaho savvo // 258 // zreNyasaMkhyeyimAni yogasthAnAni bhavanti sarvANi / tairasaMkhyeyaguNaH prakRtInAM saMgrahaH sarvaH // 258 // 149 258. All vibratory divisions are an innumerable part of the basic line (of universe). And the collection (or number of) all the ultimate classes (Prakriti) of Karmas is an innumerable times of those. Commentary. Vibratory divisions are of three kinds, without-interval (Nirantara) and with interval (Santara) and mixed. They are an innumerable part of basic line of universe, but the ultimate classes of Karmas are those multiplied by innumerable times the innumerable spatial units of the universe. It is so, because there are innumerable kinds of thought-activities with reference to ignorance and intense or mild passions in mundane souls. Scriptural-knowledge-obscuring sub-class alone has many innumerable divisions, as the different kinds of knowledge due to their destructive-subsidence is of innumerable kinds.

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150 THE SACRED BOOKS OF THE JAINAS. tehiM asaMkhejjaguNA ThidiavasesA havaMti payaDINaM / ThidibaMdhajjhavasATThANA tatto asaMkhaguNA // 256 // tairasaMkhyeyaguNA sthityavazeSA bhavanti prakRtInAm / sthitibandhAdhyavasAyasthAnAni tata asaMkhyaguNAni // 25 // 259. An innumerable times of these (i. e., the ultimate sub.classes) are the kinds of duration of (these) classes. And the divisions of (Passionate) thought activity which is the cause of duration-bondage (are) an innumerable times of these. aNubhAgANaM bNdhjjhvsaannmsNkhloggunnidmdo| etto aNaMtaguNidA kammapadesA muNeyavvA // 260 // anubhAgAnAM bandhAdhyavasAyamasaMkhyalokaguNitamataH / etasmAdanantaguNitAH karmapradezA mantavyaH // 260 // 260. And an innumerable times the spatial units of universe multiplied by this (is) (the number) of the divisions of thought activity which is the cause of fruitionbondage. And the units of Karmic matter should be known to be infinite times the number of these. Commentary. See note to Gatha 254-55 Jiva Kanda. Also see the Chart below :Gunahani. | 1st. | 2nd. | 3rd 4th 5th 6th. I Let division of one 8th Spardhaka 288 unit of bondage I(Samaya Prabaddha) be 6300 Karmic molecules bound in one instant, and to be shed in 48 instants. This 16 Samaya Prabaddha has 6 gunahanis. Each gunahani has 8 Spardhakas. Each Spardhaka has different number of Varganas. Each Vargana is composed of Vargas. Each Varga is a group of Avibhaga Pratichchheda which is the minimum unit of force. Vargana a molecule. Varga is a unit of force in the atom. And an indivisible part of this unit of force is an Avibhaga Pratichchheda. 18 7th | 6th " 176 : 5th 416 320 160 352 384 192 208 448 480 210 60 512 256 32 Totai ...132001 1600 18001400 / 200 / 1001 224 4th 3rd 2nd 1st hh 128 64

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GOMMATASARA. 151 Suppose a soul binds 6300 Karmic molecules in each instant with a duration of 48 instants. If we see the number of 9 / 48th ins. 47th 1 collections after 48 instants, i. e., on the 48th instant, we shall find that the Karmic molecules bound in that instant are all in existence, i. e., 6300; while of those bound one instant before, 5788 only 10 13 44th ), exists : 512 of them have shed; in this way 14 43rd the Karmas bound 48 instants before 14 15 42nd , 10 11 12 13 14 15 16 41st 16 And 80 on So on, , have left only 9 in existence as shown in the left. The total collection added will be 71304. It is little less than 6300 ** Gunahani - 6300 x 12 soon = 75,600. In the above example, quiescence 80 on (Abadha) is not 176 192 208 224 240 256 288 8th 192 208 224| 240 258 288 320 7th 224 240 256 288 208 224 240 256 288 320 224 240 256 288 192 208 10 considered. | 9 10 11 80 on 48 3rd 240 256 288 320 352 384 256 288 320 352 384 416 448 480 18/10 | 11 | 12 | 80 on 288 320 352 384 416 448 480, 512 18, Total 0 19 30 42 55 3388 8708 4060 4444 4860 5308 5788163001 Total End of bondage of Karmas.

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152 THE SACRED BOOKS OF THE JAINAS. - Beginning of Operation (Udaya) of Karmas. AhAraM tu pamatte titthaM kevaliNi missayaM misse| sammaM vedagasamme micchadugayadeva ANudo // 261 // zrAhAraM tu pramatte tIrtha kevalini mizrakaM mishre| samyak vedakasamye mithyadvikAyate eva bhAnUdayaH // 261 // 261. The operation of assimilative (Aharaka body and limbs sub-classes of body making Karma is) only in the imperfect (vow, i.e., the 6th stage); of the Tirthankara (sub-class), in the (13th and 14th stages of vibratory and non-vibratory) omniscient; of the mixed (right-and-wrongbelief, mishra sub-class of the right belief deluding Karma) in (the 3rd or) mixed (stage); of (the slightly clouded rightbelief (Samyaktva sub-class of right-belief deluding Karma), in (the, 4 i. e., 4th, 5th, 6th and 7th stages of) destructivesubsidential right belief (Vedak Samyaktva); and of (the 4) migratory (Anupurvi forms, sub-classes of body-making Karma) in the (1st) two (i.e.,) wrong-belief (and downfall) and in (the 4th, i. e.,) vowless (right-belief stage). NirayaM sAsaNasammo Na gacchaditti ya Na tassa NirayANU / micchAdisu sesudao sagasagacarimotti NAyavvo // 262 // nirayaM sAsAdanasamyo na gacchatIti ca na tasya niryaanuH| mithyAdiSu zeSodayaH svakasvakacarama iti jJAtavyaH // 262 // 262. The soul in the downfall (Sasadana) belief does not go to hell, therefore (there is) no (operation of) hellish migratory form in it. The operation of the remaining (sub-classes of Karmas) should be known to be in the wrong-belief-stage, etc. up to the last (instant of the operation) of each of them.

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GOMMATASARA." 163 Commentary. Out of 148 sub-classes of 8 Karmas only 122 operate. 26 are not taken into consideration, with reference to operation. These 26 are the following sub-classes of the body-making Karma.5 bondage (Bandhana) 5 interfusion (Sanghata), and 6 of the 20 sub-divisions of touch, taste, smell and colour, because only one of each of these 4 operate at a time. The bondage and interfusion subclasses are bound and operate along with the five body sub-classes of the body-making Karma, they therefore are not counted separately. Out of these 122, nine operate in an exceptional way. They are mentioned in Gathas 261 and the 1st half of 262. The remaining 113 are dealt with in the last part of Gatha 262. dasa caurigi sattarasaM aha ya taha paMca ceva cauro ya / chacchakkaekkadugadugacodasa ugutiistersudyvidhiH||263|| daza caturekaM saptadaza aSTa ca tathA paJca caiva catasrazca / SaT SaTkaikadvikadvikaM caturdazaikonatriMzat trayodazodayavidhiH263 263. The operation-cessation-(Udaya-Vyuchchhitti) of ten; four; one; seventeen; eight; and five; and four; six; six; one; two; two and fourteen; twenty-nine; and thirteen takes place at the end of the fourteen stages respectively). Commentary. In the 12th stage of destroyed delusion, operation-cessation of 2 and 14 sub-classes is mentioned. It means that two sub-classes cease to operate in the last but one, and fourteen in the last instant, as given in Gatha 270. . This discription is in accordance with the view of the saint Vrishabhacharya, the author of Maha Dhavala which is also called Kashaya Prabhrita. paNa Navaigi sattarasaM aDa paMca ca caura chakka chacceva / igiduga solasa tIsaM bArasa udaye ajogaMtA // 264 // paJca navaikaM saptadazASTa paJca ca catasraH SaTkaM SaT caiva / ekadvikaM SoDaza triMzat dvAdaza udaye prayogAntAH // 264 //

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164 THE SACRED BOOKS OF THE JAINAS. 264. Five, nine, one, seventeen, eight, five, four, six, six, one, two, sixteen, thirty and twelve (cease to) operate (from the 1st stage) to the end of the non-vibratory omniscient (i. e., the 14th stage respectively). Commentary. This account of the operation-cessation of the sub-classes is according to the saint Bhutabali, the author of Dhavala. The de tailed exposition which follows is based upon this. It is worth noting that premature-operation (Udirna) of the sub-classes also ceases in the different stages. This premature operation-cessation is the same as the operation cessation for the 1st 6 stages except that the human age and pleasure and pain-feeling Karmas cease their premature-operation at the end of the sixth, although their operation goes on further. After the 6th stage, i. e., from the 7th onward up to the 13th the cessation of operation and premature-operation is different in the different stages as given in the chart below. In the 14th stage there is no premature operation. The premature-operation of the human age and the pleasure and pain-feeling sub-classes of Karmas ceases at the end of 6th stage of imperfect vows, because a saint with perfect vows, i. e., in the 7th and higher stage, is not subject to accidental or other similar premature-death. Also in the 7th and higher stages, which are stages of concentration, the soul does not feel pleasure or pain although they exist in the form of operation of the Karmas on their maturity. But there is no hastening of the maturity and therefore of operation. In other words there is no premature Avipaka, but only mature or Savipaka shedding or Nirjara of these three subclasses of Karmas in the 7th and the higher stages. The insensibility to pleasure and pain in these stages relates only to worldly feelings. The soul being in near touch with its own character feels the bliss which is its own eternal attribute and which is merely suppressed on account of the load of Karmas in Sansara.

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GOMMATASARA. 155 According to Acharya Bhutball, the operation, etc., will be as follows: Stages. Operation, Nonoperation, Cessa tion of operation. REMARKS 1st 117 51 * 5 - Tirthankara, assimila tive 2, mixed and cloud ed beliefs. f vide Gatha 265. 2nd 111 111 97 110 +hellish migratory formu 3rd 100 22 5 If SS 22-(20 + 3 migratory form-mixed). 4th 104 18 17 |(23-5 i.e., 4 migratory form and one clouded belief). I vide Gatha 266. 5th 87 35 * vide Gatha 267. g03 5*1 6th 81 4171 11 43-assimilative 2. ' Vide Gatha 268. 7th 76 46 8th 72 50 9th 66 56 si Vide Gatha 269. 10th 60 62 11th 59 251 12th 57 65 16/12 M vide Gatha 270. 13th 8092 3092 91 81-Tirthankara. qvide Gatha 271.0 14th 12 110 121393 vide Gatha 272. Note.--With regard to on soul 30 and 12 will cease to operate in 13th and 14th stages ; while taking many souls, 29 and 13 will cease to operate as pleasure and pain feeling both remain to operate in 13th and 14th stages,

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156 THE SACRED BOOKS OF THE JAINAS. micche micchAdAvaM suhamatiyaM sAsaNe anniNdii| thAvaraviyalaM misse missaMca ya udayavocchiNNA // 265 // mithye mithyAtapaM sUkSmatrayaM sAsAdane anekendriyam / sthAvaravikalaM mizre mizraM ca ca udayavyucchinnAH // 265 // 285. In the (1st, i. e.,) wrong belief (stage) wrongbelief, radiant heat (Atapa), (and) the three fine, (common and undevelopable) (5 sub-classes) cease to operate. In the (2nd, i. e.) downfall (stage), the four) error (feeding passions) one-sensed, immobile, the not-all (i.e., 2 to 4 sensed). (these 9); and in the (3rd, i. e.,) mixed (stage), the mixed . (right and wrong-belief sub-class, cease to operate). ayade bidiyakasAyA veguzviyachakka NirayadevAU / maNuyatiriyANupuvI dubbhagaNAdeja ajasayaM // 266 // zrayate dvitIyakaSAyA vairvikaSaTkaM nirydevaayuH| manujatiryagAnupUrye durbhagAnAdeyamayazaskam // 266 // 283. In the 4th (i. e..) the vowless (stage), the second passions (i. e., the four partial-vow-preventing passions), the six fluid (body and limbs, hellish and celestial condition and migratory forms), hellish and celestial ages, human and sub-human migratory forms, unprepossessing, non-impressive, and notoriety, (17 sub-classes cease to operate).. dese tadiyakasAyA tiriyaaujjovnniictiriygdii| chaThe AhAradurga thINatiyaM udayavocchiNNA // 267 // deze tRtIyakaSAyA tirygaayurudyotniictiryggtiH| SaSThe zrAhAradvikaM styAnatrayamudayavyucchinnAH // 267 // 267. In (the fifth, i.e.,) partial vow (stage), the third passions (i. e, the four total-vow-preventing passions) sub-human age, cold light, low (family), and sub-human condition 8 sub-classes cease to operate). In the 6th (stage

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GOMMATASARA. 157 of imperfect vow), the two assimilative (body and limbs), the three somnambulism (deep sleep, and heavy drow. siness ; 5 sub-classes) cease to operate. apamatte sammattaM aMtimatiyasaMhadI ya'puvamhi / chaJceva NokasAyA aNiyaTTIbhAgabhAgesu // 268 // apramatte samyaktvamantimatrayasaMhatizcApUrva / SaTcaiva nokaSANa anivRttibhAgabhAgayoH // 268 // vedatiya kohamANaM mAyAsaMjalaNamevasuhamaMte / suhamo loho saMte vajaM NArAyaNArAyaM // 266 // vedatrayaM krodhamAnaM mAyAsaMjvalanameva sUkSmAnte / sUkSmo lobhaH zAnte vajranArAcanArAcam // 26 // 268.269. In the (7th, i. e.,) perfect (vow stage), (slightly clouded) right-belief, the last three skeletons (i ... semi-joints and bones, jointed bones and loosely-jointed bones 4 sub-classes) ; in the (8th stage of) new-thought activity, the six quasi-passions (2. e., laughter, indulgence, ennui, sorrow, fear, and disgust); in the (9th stage of) ad.. vanced-thought-activity in the part (with sex inclination) and in the part (without sex inclination respectively), the three (quasi-passions, i..., the 3 kinds of) sex-inclination, and the perfect right conduct-preventing anger, pride and deceit passions (3 sub-classes ; in the end of the (10th stage of; finest (or slighest delusion) the slightest greed (i. e., the perfect right conduct-preventing passion, one sub-class); (and) in the (11th stage of) sub-sided (delusion), (the 2nd and 3rd skeletons, i, e.,) admantine joints and bones, and joints and bones (2 sub-classes cease to operate). khINakasAyaducarime NidA payalA ya udyvocchinnnnaa| NANaMtarAyadasayaM daMsaNavattAri carimamhi // 270 // kSINakaSAyadvicarame nidrA pracalA ca udyvyucchinnaaH| jJAnAntarAyadazakaM darzanacatvAri carame // 270 //

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168 THE SACRED BOOKS OF THE JAINAS. 270. In the (12th stage of) destroyed delusion, in the last but one instant, sleep and drowsiness (2 sub-classes); and in the last (instant), the ten, knowledge (obscuring i.e., the five which obscure the 5 kinds of knowledge) and (the five) obstructive, and the (1st) four of the (9) conation (obscuring), (14 sub-classes) cease to operate. tadiyekavajANimiNaM thirasuhasaragadiurAlatejadugaM / saMThANaM vagaNAgurucaukka patteya jogimhi // 271 // tRtIyaikavajranirmANaM sthirazubhasvaragatiaurAlatejodvikam / saMsthAnaM varNAgurucatuSkaM pratyekaM yogini // 271 // 271. In the (13th stage of) vibratory (omniscience), one (of the two pleasure and pain bearing sub-classes) of the third (feeling or vedaniya Karma), (the 1st skeleton e. e.,) the admantine nerves, joints and bones, the formation and the pairs, steady(unsteady); beautiful, (ugly); (sweet) voiced, (harsh voiced);(graceful and awkward)movements; physical (body and limbs); electric (and Karmic bodies); the (six) figures, and the quarternaries of colour, (smell, taste and touch), and not heavy-light(self-destructive, otherdestructive and respiration); and individual body-these 30 sub-classes cease to operate). tadiyekaM maNuvagadI paMciMdiyasubhagatasatigAde / / jasatitthaM maNuvAU uccaM ca ajogicarimamhi // 272 // tRtIyaikaM mAnavagatiH paJcendriyasubhagatrasatrikAdeyam / yazastIrtha mAnavAyurucaM cAyogicarame // 272 // 272. And in the end of (the 14th, 2. e.) non-vibrating (omniscience), (the remaining) one (of the 2 sub-classes) of the third-(feeling Karma), human condition, five-sensed, amiable, and the three mobile, (gross and developable), impressive, fame, Tirthankara, human age, and high(family, 12 sub-classes eease to operate).

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GOMMATASARA. - 159 paTThA ya rAyadosA iMdiyaNANaM ca kevalimhi jdo| teNa du sAdAsAdajasuhadukkhaM Natthi iMdiyajaM // 273 // naSTau ca rAgadveSau indriyajJAnaM ca kevalini yataH / tena tu sAtAsAtajasukhaduHkhaM nAsti indriyajam // 273 / / 273. Because in the omniscient, attachment and aversion, and sensitive-knowledge are destroyed, therefore (in him) there is no happiness or misery due to the pleasure and pain (feeling Karmas), which are caused by the senses. samayaSTidigo baMdho sAdassudayappigo jado tassa / teNa asAdassudao sAdasarUveNa pariNamadi // 274 // samayasthitiko bandhaH sAtasyodayAtmako yataH tasya / tenAsAtasyodayaH sAtasvarUpeNa pariNamati // 274 // 274. Because in omniscient, the bondage of one instant duration of the pleasure (feeling Karma) is simultaneous with the operation of it, therefore the operation of the pain (feeling Karma), takes the same form as the pleasure feeling Karma. Commentary. In omniscients, pleasure-feeling Karma with highest intensity of fruition flows in and is shed off after operation at every instant, therefore the Karmic molecules of pain-feeling Karma of very mild fruition are submerged in the most pleasant fruition of pleasure feeling Karma. It is a rule that one of the two feeling Karmas can operate at one time; therefore no pain can ever be felt by the omniscients. edeNa kAraNeNa du sAdasseva duNiraMtaro udo| teNAsAdaNimittA parIsahA jiNavare Natthi // 275 // etena kAraNena tu sAtasyaiva tu nirantara udayaH / tenAsAtanimittAH parISahA jinavare na santi // 275 // 275. And it is for this reason that there is continuous operation of the pleasure-feeling Karma only; therefore the (11) sufferings which have the pain-feeling Karma as their auxiliary cause are not found in the (omniscient) Conqueror.

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160 THE SACRED BOOKS OF THE JAINAS. sattarasekArakhacadusahiyasayaM sagigisIdi chdusdrii| chAvahi sahi NavasagavaraNAsa dudAlabArudayA // 276 // saptadazaikAdazazUnyacatuHsahitazataM saptakAzItiH dvisaptatiH / SaTSaSTiH SaSTiH navasaptapaJcAzat dvictvaariNshdvaadshodyaaH273|| 276. One hundred plus seventeen, eleven, zero, and four ; eighty-seven, and (eighty) one, seventy-six, and (seventy) two, sixty-six, sixty, fifty-nine, and (fifty)-seven, forty-two, and twelve (sub-classes of Karmas) operate (respectively in the first to the 14th stages). (See chart to Gatha 264). paMcekArasabAvIsaTTArasapaMcatIsa igichAdAlaM / paNaNaM chappaNNaM vitipaNasahi asIdi duguNapaNavaNaNaM // 277 // paJcaikAdazadvAviMzatyaSTAdazapaJcatriMzadekaSaTcatvAriMzat / paJcAzat SaTpaJcAzat dvitripaJcaSaSTirazItiHdviguNapazcapaJcAzat 277. (In the same order in the 11 stages)-five, eleven, twenty-two, eighteen, thirty-five, forty-one, (forty)-six, fifty, fifty-six, sixty-two, (sixty) three, (sixty) five, eighty, (one hundred ten, i. e.,) double of fifty-five (sub-classes do not operate). (See chart to Gatha 261). udayassudIraNassa ya sAmittAdo Na vijadi viseso / mottUNa tiriNaThANaM pamatta jogI ajogI ya // 278 // udayasyodIraNAyAzca svAmitvAt na vidyate vizeSaH / muktvA trayasthAnaM pramattaM yogyayogi ca // 278 // 278. In the operation and premature-operation of sub-classes with regard to inherence (Svamitva there) is no difference, leaving aside the three stages of imperfect vow, and vibratory and non-vibratory omniscient (i. e., the 6th, 13th and 14th stages). tIsaM bArasa udayucchedaM kevaliNamekadaM kiccA / sAdamasAdaM ca tahiM maNuvAugamavaNidaM kiccA // 276 //

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GOMMATASARA. 161 triMzat dvAdaza udayocchedaM kevalinorekatra kRtvA / sAtamasAdaM ca tatra mAnavAyuSkamapanAtaM kRtvA // 276 // 279. Adding together the thirty and twelve, (subclasses) of operation-cessation in the omniscient (vibratory and non-vibratory stages respectively), deduct from the total, the pleasure, pain and human age (sub-classes). avaNidatippayaDINaM pamattavirade udIraNA hodi / Nasthitti ajomijiNe udIraNA udayapayaDINaM // 280 // apanItatriprakRtInAM pramattavirate udIraNA bhavati / nAstIti ayogijine udIraNA udayaprakRtInAm // 280 // 280. The premature-cessation of these three deducted sub-classes occurs in the (6th stage of) imperfect vows. And there is no premature-operation of the (12) operative sub-classes in the (14th stage of) non-vibratory Conqueror. Chart for premature-operation (Udirna) in 14 stages. PremaPrema- Prema- ture Stages. ture ture non- cessation Remarks. loperation.operation. operation. 1st 117 2nd 111 3rd 100 4th 5th 6th *5+3. Human age, plea sure and pain-feeling 8th Karma prematurely cease 9th to operate at the end of the 10th 6th stage. 11th 12th 16 13th 391 83 + 3 as above will be deducted 14th from 42 which operate of M 7th HODA0000 68 THA here. Compare the above chart with that of operation given in gatha 264 page 155. paNa Nava igi sattarasaM aTTha ya cadura chaka chacceva / igi duga solugadAlaM udIraNA hoti jogaMtA // 281 //

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162 THE SACRED BOOKS OF THE JAINAS. paJca navaikaM saptadaza zraSTASTa ca catvAri SaTkaM SaT caiva / ekaMdviSor3azaikonacatvAriMzat udIraNA bhavanti yogyantAH 281 // 281. 5, 9, 1, 17, 8, 8, 4, 6, 6, 1, 2, 16, and 39 (sub. classes respectively) have premature-operation (cessation from the 1st) to the end of (the 13th stage of) vibratory omniscient. (See chart to Gatha 280). sattarasekArakhacadusahiyasayaM sagigisIdi tiysdrii| NavatiSiNasahi sagachakkavaNNa cauvaraNamugudAlaM // 282 // saptadazaikAdazakhacatuH sahitazataM saptakAzItiH trispttiH| navatriSaSThiHsaptaSaTkapaJcAzatcatuHpaJcAzatekonacatvAriMzat282 282. One hundred plus seventeen, eleven, zero, and four; eighty-seven and (eighty) one, seventy-three, sixtynine, (sixty) three, fifty-seven, (fifty) six, (fifty) four, and thirty-nine (sub-classes have premature-operation in the 1st 13 stages). (See chart to Gatha 280). paMcekArasabAvIsahArasa paMcatIsa igiNavadAlaM / tevagaNakuNasaTThI paNachakkaDasahi tesIdI // 283 // paJcaikAdazadvAviMzatyaSTAdaza paJcatriMzat ekanavacatvAriMzat / tripaJcAzadekonaSaSTiH paJcaSaTkASTaSaSTiH vyAtiH // 283 // 283, 5, 11, 22, 18, 35, 41, 49, 53, 59, 65, 66, 68 and 83 (sub-classes do not have premature-operation in the (1st 13 stages). (See chart to Gatha 280). gadiyAdisu joggANaM payaDippahudINamoghasiddhANaM / sAmittaM NedavvaM kamaso udayaM samAseja // 284 // gatyAdiSu yogyAnAM prakRtiprabhRtInAmoghasiddhAnAm / svAmitvaM netavyaM kramaza udayaM samAsAdya // 284 // 284. The inherence (Svamitva) of sub-classes fit for condition, etc. (quests) out of those considered under the stages (above) should be found in their order so far as their operation is concerned.

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GOMMATASARA. 163 gadiANuAuudo sapade bhUpuNNabAdare taao| uccudao haradeve thINatigudao Nare tiriye // 285 // gatyAnvAyurudayaH sapade bhUpUrNabAre prAtapaH / uccoyo naradeve styAnatrikodayo nare tirazci // 285 // 285. The operation of same condition, migratory form and age sub-classes (is simultaneous in the first instant of any condition of existence); of hot light (Atapa), in the gross, developable earth-bodied; the operation of high (family), in human and celestial (conditions); (and) the operation of the three somnambulism, (deep sleep, and heavy drowsiness), in the human and sub-human. saMkhAugaNaratirie iMdiyapajjattagAdu thINatiyaM / joggamudeduM vajjiya AhAraviguThavaNuvaDhage // 286 // saMkhyAyuSkanaratirAzca indriyaparyAptakAt styAnatrayam / yogyamudetuM varjayitvA zrAhAravigUrvaNotthApake // 286 // 288. The three somnambulism, (deep sleep, and heavy drowsiness) are fit for operation only in the human and sub-human (beings) with numerable age and after the completion of the capacity to develope the senses; leaving aside the souls possessed of (the super-human powers, i. e., riddhi of) assimilative and transformable bodies. ayadApuraNe Na hi thI saMDhovi ya dhammaNArayaM muccaa| thIsaMDhayade kamaso NANucaU carimatiNNANU // 287 // prayatApUrNe na hi strI SaNDhopi ca dharmanArakaM muktvA / strISaNaDhAyate kramazo nAnucatvAri caramatrayAnuH // 287 // 287. (There is) no (operation of) the female (inclination) in the potentially developable (souls) in (the 4th, ?. e.,) vowless (stage); nor that of common (sex inclination) except in (the first) hell Ghamma. In (the 4th or) vowless (stage), souls with female or common (inclination)

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164 THE SACRED BOOKS OF THE JAINAS. respectively (do) not (have the operation) of the four migratory forms or the last three migratory forms (i. e., the soul in the 4th stage does not have feminine inclination in the transmigration to any condition of existence and that with common inclination can have operation of hellish migratory form only and so can go only to 1st hell). igivigalathAvaracaU tirie apurANo Narevi saMghaDaNaM / bhorAladu Naratirie veguvvadu devaNerayie // 288 // . ekavikalasthAvaracatvAri tirAzca apUrNo narepi saMhananam / aurAladvi naratirazci vaikriyikadvi devanairayike // 288 / / 288. (The operation of) one (sensed), not-all (i. e., 2 to 4-sensed), and the four immobile, (fine, common and undevelopable occurs) in sub-human (beings), but undevelopable (operates), in human also; (and the six) skeletons, and the two physical (body and limbs) in human and sub-humans; and the two fluid (body and limbs), in celestial and hellish beings. teutigUNatirikkhesujovo bAdaresu puNNesu / sesANaM payaDINaM ogha vA hodi udao du // 286 // tejastrikonatiyakSu udyoto bAdareSu pUrNeSu / zeSANAM prakRtInAmoghavat bhavati udayastu / / 286 / / 289. (There is operation) of cold light in the gross developable sub-humans except the three fire, (air, and common vegetable bodied-souls). Of the remaining subclasses, the operation (in the quests) is as in the stages. thINatithIpurisUNA ghAdI NirayAuNIcaveyaNiyaM / NAme sagavaciThANaM NirayANU NArayesudayA // 26 // styAnatristrIpuruSonA ghAtinI nirayAyurnIcavedanIyam / nAmni svakavacaH sthAna nirayAnuH nArakeSUdayAH // 260 // 290. (The 47 sub-classes of the 4) destructive (Karmas) minus (the 5, i.e.,) the three somnambulism, (deep sleep,

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GOMMATASARA. and heavy drowsiness ), female and male (inclinations); hellish age, low ( family ), ( pleasure and pain) feeling; and (29) body-making (sub-classes which operate) on speech development-occasion ( in hell ), and hellish migratory form (these 76 sub-classes) operate in hellish beings. veguvvatejathirasuhaduga duggadihuMDaNimiNa paMciMdI | girayagadi dubbhagAgurutasavaNNacaU ya vaciThANaM // 261 // vaigurvatejaH sthirazubhadvikaM durgatihuNDa nirmANapaJcendriyam / nirayagatidurbhagAgurutra savarNacatvAri ca vacaH sthAnam // 269 // 291. The pairs of fluid (body and limbs), electric (and Karmic bodies), steady ( and unsteady), beautiful (and ugly); awkward movement, unsymmetrical (figure), formation, ave sensed, hellish condition, the quarternaries of unprepossessing, (harsh-voiced, unimpressive and notoriety); not-heavy-light (self-destructive, other-destructive _and_respiration) ; mobile (gross, developable and individual); and colour, (smell, taste and touch ), ( these 29 sub-classes operate) on the occasion (of the completion of the capacity for dovelopment) of speech (in hellish beings). micchamaNataM mistaM micchAditie kamA chidI ayade | bidiyakasAyA dubbhagaNAdejadugAuriyacaU // 262 // mithyamanantaM mizraM mithyAtvAditrayaM kramAt dvittirayate / dvitIyakaSAyA durbhagAnAdeyadvikAyurnirayacatvAri // 262 // 292. (In the 1st hell), in the 1st three ( stages of) wrong-belief, (downfall and mixed-belief), ( there is opera - tion) cessation of wrong- belief, the ( 4 ) error-feeding (passions); and mixed ( right and wrong-belief) respectively. (And) in the (4th stage of ) vowless, ( there is operation - cessation) of the second passions (i. e., the 4 partial-vowpreventing passions ), unprepossessing, and the pair, unimpressive (and notoriety ), ( hellish) age, and the four, hellish (condition, migratory form, fluid-body and limbs), (12 sub-classes). 165

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166 bidiyAdisu su puDhavisu evaM vari ya asaMjadaTThANe / mfu furaryysaii fata fa$?a$? aiedai 11 RER II dvitIyAdiSu SaTsu pRthivISu evaM navari ca asaMyatasthAne / nAsti nirayAnupUrvI tasmAt mithye eva vyucchedaH / 263 // 293. In the second, etc. 6 hells (i. e., up to the end of the 7th hell), (operation-cessation is) the same (as in 1st) except (that in them), in (the 4th or) vowless stage (there) is no (operation of) hellish migratory form, therefore it ceases (to operate) at the end of wrong-belief (stage). Commentary, The following chart shows operation, etc. in hells. In the 1st hell-Ghamma, only 76 operate vide Gatha 290. Stage. 1st 2nd 3rd 4th Operation. Non-operation. 74 THE SACRED BOOKS OF THE JAINAS. 72 69 70 2* 4t 71 Cessation of operation. Remarks. 1 2 Mixed and clouded belief. 4 Hellish migratory form does not operate. 1 18-Mixed belief. 6$ 12 $8 Clouded belief and hellish migratory form. In 6 hells, from 2nd to 7th 76 operate. Operation. Non-operation. 74 122 72 69 69 2 4 7 tiriye progho suraNaraNirayA Uucca maNuduhAra dugaM / ayorakatitthaM rAtthi hu emeva sAmaNe // 264 // tirazci oghaH suranaranirayAyurucaM manudviAhAradvikam / audugadu aifta fe yaua aiara || REX || 7 Cessation of bondage. 2 4 1 11

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GOMMATASARA. ___167 294. In the sub-human (condition), (the operation, non-operation and operation-cessation are the same as in) the stages, (but there) is no (operation) of celestial, human and hellish ages, high (family), the two human (condition and migratory forms), the two assimilative (body and limbs), and the six fluid (body and limbs and celestial and hellish conditions and migratory forms) and Tirthankara (lo sub-classes); the same for the general (Samanya subhumans out of the five kinds mentioned in Jiva Kanda Gatha 150 page 99, i. e., there is operation of only 107 subclasses). thAvaradugasAhAraNatAvigivigalUNa tANi paMcakkhe / ithiapajjattUNA te puNNe udayapayaDIo // 265 // sthAvaradvikasAdhAraNAtapaikavikalonAH tAH paJcAkSe / sthyaparyAptonAstAH pUrNe udayaprakRtayaH // 265 // 295. The two, immobile (and fine), common, hot-light, one-sensed, not-all (i, e., 2 to 4 sensed)-(these 8 sub-classes) are to be deducted from the above (107, i.e., only 99 operate) in (the case of) five-sensed sub-human (beings). These (99) minus female inclination, and undevelopable, i. e., 97 are) the operative sub-classes in developable sub-humans). puMsaMdaNitthijudA joNiNiye avirade Na tiriyANU / puriNadare thI thINati paraghAdadu puNNa ujjovaM // 266 // puMSaNDhonastrIyutA yonimati avirate na tirygaanuH| pUrNetare strI styAnatri paraghAtadvi pUrNodyotam // 266 // saragadidu jasAde AdIsaMThANasaMhadIpaNagaM / subhagaM samma missaM hINA te'puNNasaMDhajudA // 267 // svaragatidvi yazAdeyamAdisaMsthAnasaMhatipaJcakam / subhagaM samyaktvaM mizraM hInAH tA apuurnnssnnddhyutaaH|| 267 // 296-227. (The above 97) minus the male and common inclination, and plus the female inclination (i. e.,

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168 THE SACRED BOOKS OF THE JAINAS. 96 operate) in the sub-humans with female inclination, (but) in the vowless (stage in them, there is) no (operation of) the sub-human migratory form. In the other than developable (i. e, in the completely undevelopable five-sensed sub-humans the following 27) have to be deducted (from the above 96), female inclination, the three, somnambulism, (deep sleep, and heavy drowsiness), the two, other-destructive (and respiration), developable, cold-light, the pairs, of (harsh and sweet) voice, and (graceful and ackward) movement, fame, impressive, the 1st five figures and (the 1st five) skeletons, amiable, slightly-clouded-right-belief,. mixed-right and-wrong-belief; and the two, undevelopable and female inclination are to be added (i. e., only 71 subclasses operate). Commentary. In sub-human condition, 107 operate vide Gatha 294, i.e., 122-15 (celestial, human, hellish ages, high family, human condition and migratory form, assimilative body and limbs, fluid body and limbs celestial condition and migratory form and Tirthankara, hellish condition and migratory form). Stages. Operation. Nonopera- tion. Cessa tion of operation. Remarks. 1st 105 2* * 2-mixed and clouded wrong-belief, 2nd 100 3rd 91 4th 92 15t + 15 (17-2 clouded belief and sub-human migra tory form). 184, partial vow prevent ing passions, sub human migratory form, unprepossessing, unimpressive and notoriety. 5th 1 84 238

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Stages. In 5-sensed sub-humans (general) 99 (i. e., 107-8 i.e., immobile, fine, common, hot light, 1 to 4-sensed) operate as below : 1st 2nd 3rd 4th 5th Stages. 1st 2nd 3rd 4th 5th Operation. 97 95 91+ 928 84 Operation. 95 94 90* 91 83 2 Non opera tion. operation. 4 8 GOMMATASARA. 7 15 In 5-sensed developable sub-humans 97 (99-female inclination and undevelopable) operate as below: Non operation. 2 3 7 Cessation of 6t 14 2* 4t 1 8 8 Cessa tion of operation. 1 4 1 8 8 Remarks. 169 *Wrong belief and nondevelopable. + Error-feeding 4 passions. + Mixed belief operates and sub-human migratory form does not operate. SS Clouded belief and subhuman migratory form operate. Remarks. *Here mixed operates but not sub-human migratory form. + 8-sub-human migratory form and clouded belief.

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170 THE SACRED BOOKS OF THE JAINAS. In sub-humans with female inclination 96 (97+ female inclinationmale and common inclination) operate as below : Stages. Opera Nonoperation. Cessa tion of operation. Remarks. tion. 1st 94 2nd 4 error feeding and subhuman migratory form. 3rd + Mixed belief operates. 5th 14 7 8 -clouded belief. 82 ___14 | 8 maNuve ogho thaavrtiriyaadaavdugeyviyliNdii| sAharaNidarAutiyaM vegubbiyachakka parihINo // 268 // mAnave zrodhaH sthAvaratiryagAtapadvikaikavikalendriyam / sAdhAraNetarAyustrayaM vaigarvikaSaTkaM prihiinH|| 268 // 298. (Out of the 4 kinds of humans) in the (general) human (souls, the operative sub-classes are the same, as in the) stages (i. e., 122) minus (the following 20 viz.) the pairs of immobile (and fine), sub-human condition (and migratory form), hot (and cold) light, one-sensed, not-all (i.e., to 2 to 4-sensed), common, and the other 3 ages (i.e., all the four except the human age), and the 6 fluid (body and limbs, celestial and hellish conditions, and migratory forms). micchamapuNNaM chedo aNamissaM micchagAditisu ayde| . bidiyakasAyaNarANU dubbhaga'NAdejaajjasayaM // 26 // mithyAtvamapUrNa cheda anaminaM mithyakAditriSu ayate / dvitIyakaSAyanarAnuH durbhagAnAdeyAyazaskam // 296 //

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GOMMATASARA. 171 dese tadiyakasAyA NIcaM emeva mnnussaamrnne| pajjattevi ya itthIvedA'pajjattiparihINo // 30 // deze tRtIyakaSAyA nIcamevameva mnussysaamaanye| . paryApi ca strIvedAparyAptiparihInA // 30 // 299-300. In the (1st) three (stages), wrong-belief, etc. (down-fall and mixed), (there is operation)-cessation of (the following 2, 4 and 1 sub-classes respectively, viz.), wrong-belief and undevelopable, 4 error-feeding passions, and mixed (right-and-wrong-belief); in the (4th or) vowless (stage), of (the 8 sub-classes i. e,,), the second passions (i. e., the 4 partial vow preventing passions), human migratory form, unprepossessing, unimpressive and notoriety; in the (fifth stage of) partial vows, of (the 5 sub-classes, 2. e.,) the third passions, (i. e., 4 total-vow-preventing passions), and low family; and (for the higher stages, 2. e., 6th to 14th the operation-cessation is) (as in the stages) in the general human (souls). The same for the developable (humans), except that female inclination, and undevelopable are deducted, (i. e., only 100 are operative). maNusiNietthIsahidA titthyraahaarpurissNduunnaa| puriNadareva apugaNe sagANugadiAugaM NeyaM // 301 // . manuSyaNyAM strIsahitAH tIrthakarAhArapuruSaSaNDhonAH / pUrNetara ivApUrNe svakAnugatyAyuSkaM jJeyam // 301 // 301. In the humans with female inclination, (to the above 100) add the female inclination and deduct the (5 sub-classes, i.e.), Tirthankara, assimilative (body and limbs), male and common inclinations,(i.e, in these only 96 operate). In the completely undevelopable (humans), (the operative sub-classes) should be known to be the same as in the other than developable (i. e., completely undevelopable subhumans, where 71 operate as given in Gathas 296-97),

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172 THE SACRED BOOKS OF THE JAINAS. - but with their own migratory form, condition and age, (i. e., human for the humans and sub-human for the sub-humans). maNusoghaM vA bhoge dubbhagacauNIcasaMDhathINatiyaM / duggadititthamapuNNaM saMhadisaMThANacarimapaNaM // 302 // manuSyogha iva bhoge durbhagacaturnIcaSaNDhastyAnatrayam / durgatitIrthamapUrNa saMhatisaMsthAnacaramapaJca // 302 // hAraduhINA evaM tiriye mnnuduccgodmnnuvaauN| avaNiya pakkhiva NIcaM tiriyadutiriyAuujjovaM // 303 // AhAravihInA evaM tirAzci mnudviuccgotrmaanvaayuH| apanIya prakSipya nIcaM tiryagdvitiryagAyurudyotam // 303 // 302-303. In (the humans of) enjoyment (region), (the operation is) as in the stages of (general) humans, (i. e., of 102 sub-classes), minus (the 24, i.e.), the four, unprepossesing (harsh voice, unimpressing and notoriety), low (family), common (sex inclination), the three somnambulism, (deep sleep, and heavy drowsiness) awkward movement, Tirthankara, undevelopable, and the last five skeletons and figures, the pair of assimilative (body and limbs), (i.e., there is opera. tion of only 78 sub-classes). And (it is) the same for subhumans (of enjoyment land, i.e., all the 78) minus the two, human (condition and migratory form), high family, and human age, and adding (to the remaining 74), low (family), the two sub-human condition (and migratory form), subhuman age and cold light, (i, e., 79 as the operative subclasses). Commentary. In humans (general) 102 (122-immobile, fine, sub-human condition and migratory form, hot and cold light, one to 4-sensed, common, celestial, hellish and sub-human ages, fluid body and limbs, hellish

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GOMMATASARA. 173 Tess of of 1st condition and migratory form, celestial condition and migratory form) operate as below: Cessation NonStages. Operation operation. operation. Remarks. *5-mixed, clouded belief, assimilative 2, Tirthankara. t2=wrong-belief, undeve lopable. 2nd 957 41 14-error feeding passions. 3rd 911 11 Mixed operates and not human migratory form. 4thI92103 $ 10 - 12-clouded belief and human migratory form. 18=partial vow-preventing passions, human migratory form, unprepossessing, unimpressive and notoriety. 15-total vow-preventing 5th passions and low family. 6th 91 21 23-assimilative 2. 125=assimilative 2+3 dee pest sleeps. 7th 13 4=clouded belief and 3 last skeletons. 59 2171 572 26 43 8th 30 614 146laughter, etc., 6 minor passions. 9th 36 695 95 6-3 inclinations and 3 passions. 10th 42 196 16 Greed. 11th 43 217 12th 45 1698 13th 6099 30910 173 last but one skeletons. 185 knowledge, 4 conationabscuring, 5 obstructive and 2 mild sleeps. 1961-Tirthankara. 10 like stages vide Gatha 271. 911 like stages vide Gatha 272. 14th 12911

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THE SACRED BOOKS OF THE JAINAS. In developable humans 100 (102 -female and undevelopables) operate, as below: Stages. tion Nonoperation. Cessation of operation, Remarks, Lat 95 94 * Only wrong-belief, + as above. 2nd 3rd 90+ 91 4th 6th 6th 17 20+ 26 7th 8th 12 inclinations and 3 passions. 9th 10th 11th 36 40 12th 43 687 13th 14th 88 12 In human with female inclination 96 (100-Tirthankara, assimilative 2. male and common inclination) operate as below: Cessation Stages. Operation. Nonoperation. of Remarks, operation 1st 2nd IN 3rd 1 4th *2=mixed and clouded belief. 7534 error feeding and human migratory form, 117=8-mixed. 1978-clouded. #7=(8--buman migratory form). TAs in common humans, $3=deepest sleeps, *1 as in general humans. IIIIIII 4. 6th 6th 7th 8th 9th 10th 11th 1 6*1 32 4* #2 female + 3 passions. 36 1*1 37 39 12th 21 116#1 30 55 13th 14th 11 85 11*4 | *12 - Tirthankar', In completely undevelopables 71 operate in wrong-belief only like the sub-humans but with the difference that instead of sub-human condition, migratory form and age, human should be taken: In humans of enjoyment lands only 78 (102-24 i.e. unprepossessing.

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GOMMATASARA. 175 unimpressive, hard voice, notoriety, low family, common inclination, 3 deep sleeps, awkward movement, Tirthankara, undevelopable, last 5 skeletons and 5 figures and assimilative, 2) operate as follows : Stages. Operation. Non operation Cessation 1 operation. of Remarks. lat 76 * as above. 2nd 75 I t only error-feeling passions. 3rd 710 Imixed operates and not human migratory form, 4th 728 s Clouded and human migratory form operate. 15=4 partial vow prevent'ng passions and huinan age. In sub-humans of enjoyment lands 79 (78-human condition, migratory form, human age, high family, -74+low family, subhuman condition, migratory form and age, cold light) operate as below: Cessations Stages. Operation. tion Nonoperation. Remarks, of operation. 1st 2nd 2rd 4th 73* 1 * Clouded and sub-human migratory form operate. + Partial vow-preventing passions and sub human age. bhogaM va sure NaracauNarAuvajjUNa surcusuraauN| khiva deve NevisthI ithimmi Na purisavedo ya // 304 //

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176 THE SACRED BOOKS OF THE JAINAS. bhoga iva sure naracaturnarAyurvajronitvA surctuHsuraayuH| kSiptvA deve naiva strI striyAM na puruSavedazca // 304 // 304. In the celestials, as in (the humans of) enjoy. ment land, (there operate 78) minus (the 6, i. e.,), the four human (condition, migratory form, physical body and limbs), human age, and admantine-nerves-joints-and-bones; and plus (the 5, i. e.,) the 4 celestial (condition, migratory form, fluid body and limbs), and celestial age, (i. e., 77 subclasses), In the (male) celestials, (there is) no (operation of) female (inclination); and in the female (celestials, there is) no male inclination. (Thus in the celestials, only 76 operate). aviradaThANaM evaM aNudisAdisu surodhameva have / bhavaNatikappitthINaM asaMjade Natthi devANU // 305 // aviratasthAnamekamanudizAdiSu suraughameva bhavet / bhavanatrikalpastrINAmasaMyate nAsti devAnuH // 305 // 305. In the nine) Anudishas, etc., (i. e., in the 14 regions of the 9 Anudhishas and 5 Anuttaras there is) the one stage, (namely the 4th stage of) vowless (right-belief). (There the operation is) as (in the 4th stage of) the celestial beings (i. e., of 70). And in the three residential (peripatetic and stellar celestial beings, and) in the female heavenly beings in the (4th stage of) vowless (right-belief, there) is no (operation of) celestial migratory form. (Thus in these there is operation of only 69). Commentary. In the residentials, peripatetic, and stellar celestials, and the female heavenly celestials, there is no celestial migratory form in the 4th stage; because a right-believer, dying there, is not reborn as a residential, pripatetic, stellar or female heavenly celestial. In celestials, 77 operate (like the human of enjoyment lands), 78-6 (i.e., human condition, migratory form and age, physical body -

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* GOMMATASARA. 177 and limbs and the 1st skeleton) +5 (i. e., celestial condition migratory form and age, fluid body and limbs) as follows: Non- Cessation Stages. Operation operation of Remarks. operation. 1st 175 2* *2-mixed and cloudedbelief. 2nd 74 41 + error feeding passions. 3rd I mixed operates, and not celestial migratory form. 4th $ 6-8-celestial migratory form and clouded belief. 9-partial vow preventing passions, celestial condition, migratory form, and fluid body and limbs and celestial age. In male heavenly bodies from 1st heaven to 9 Graiveyakas, 76 (i. e., above 77-female inclination) operate as follows : Stages. Oper Non Cessation "operation. operation Of Remarks. 74 73 4* lst 2nd 3rd 4th * As above. 69 70 T9* Note that in 9 Anudishas, and 5 Anuttaras only 4th stage; and 70 operate. In residential 3 and female heavenly bodies 76 operate as below, but in female with female inclination and in males with male inclination. Stages. Ope neration operati Non- "operation Cessation of operation. Remarks, 1st 2nd 5+ * As above. terror feeding passions 4+ celestial migratory form. 18-mixed. $ 8-clouded belief. | 8-9-celestial mig. form. 3rd 4th

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THE SACRED BOOKS OF THE JAINAS. tiriya purANaM vege paraghAdaca ukkapuNNasAharaNaM / eiMdiyajasathIgatithAvarajugalaM ca milidavvaM // 306 // tiryagApUrNamivaike paraghAtacatuSkapUrNasAdhAraNam / ekendriyayazaH styAnatristhAvarayugalaM melitavyam // 306 // riNamaMgovaMgatasaM saMhRdipaMcakkhamevamiha viyale / avaNiya thAvarajugalaM sAharaNeyakkhamAdAtraM // 307 // RSamaGgopAGgasaM saMhatipazcAkSamevamiha vikale / apanIya sthAvarayugalaM sAdhAraNaikAkSamAtApam // 307 // khiva tasaduggadidussara maMgovaMgaM sajAdisevahaM / ghoghaM sayale sAharaNigivigalA dAvathAvara dugUNaM // 308 // kSiptvA trasadurgatiduHsvaramaGgopAGgaM svajAtisRpATikam / adhaH sakale sAdhAraNaikavikalAtApasthAvarAdvikonam ||308 || 178 306-7-8. In one-(sensed beings the operative subclasses are) the same (71) as in completely undevelopable sub-humans (but to them) should be added (the 13 i, e.), the 4 other-destructive, (hot and cold light and respiration) developable, common, one-sensed ( genus), fame, the three somnambulism (deep sleep and heavy drowsiness), the pair of immobile (and fine); (and from this total of 84) deduct (the four, i. e.,) minor limbs, mobile, loosely-jointed-bones, and the 5-sensed (genus); (thus the total is 80); the same in not-all (i. e, 2 to 4-sensed but) deducting (the 5, i. e., ) the pair of immobile (and fine), common, one-sensed and hot light, and adding (6, i. e.,) mobile, awkward movement, harsh voice, minor limbs, the respective genus of each one, loosely-jointed-skeleton, (the total is 81 ); in the all (ie, 5- sensed beings, all the 122, as) in the stages, minus (the 8 i. e.,) common, one-sensed, not-all (i. e, 2 to 4-sensed), hotlight, and the two immobile (and fine), (i. e., 114).

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GOMMATASARA. 179 of 81 Commentary. In one-gensed, 80 operate in stages of wrong-belief and downfall only as below:Stages. Operation operation Non- Cessation of Remarks. operation. 1st Y-800 11* * 11-wrong-belief, fine, common, undevelopable, 3 deep sleeps, other-destructive, cold light and respi ration and hot light. 2nd + 6-4 error feeding, one sensed and immobile. In 2 to 4-sensed 81 operate as below: Non- Cessation Stages. Operation operation. Remarks. operation. 1st 10* * 10 - Wrong-belief, un developable, 3 deep sleeps, other destructive, respiration, cold light, harsh voice and awkward movement. 2nd 51 7 5-4 error-feeding and 2, 3 or 4-sensed. In all sensed, 114 operate as below: Non Cessation Stages. Operation. of operation. Remarks. operation. *As in stages. Ist 109 +2 = wrong-belief and un developable. 18=7+ hellish migratory 2nd 106 form. $4 error feeding passions. 3rd 1001 13 migratory forms do not operate but mixed operates. 104 109 115-4 migratory forms plus clouded belief 4th 5th 87 27 81 331 1 assimilative 2 operate. 76 lo 6th 7th 8th 9th 10th 11th 12th 13th 60 59 57 2. 16* 30* 4292 T2 Tirthankara also operates. 14th 121 102 12*

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180 THE SACRED BOOKS OF THE JAINAS. eyaM vA paNakAye Na hi sAhAraNamiNaM ca AdAvaM / dusu tadugamujjovaM kameNa carimamhi AdAvaM // 306 // eka vA paJcakAye na hi sAdhAraNamidaM cAtApam / dvayostadvikamudyotaH krameNa carame AtApaH // 306 // 309. In the 5 embodiments (i. e., earth, water, fire, air and vegetable, the operative sub-classes are 80), as in the one-(sensed beings, but there is) no (operation of) common (in the earth embodiment); of this (i.e., common) and hot light, (in the water embodiment); of those two (i. e., common, hot light) and of cold light in the (next) two (i.e. fire and air embodiments). In the last in order (i.e., in the vegetable embodiment, deduct only) hot light. (Thus there operate 79, 78, 77, 77 and 79, respectively, in the 1st five embodiments). oghaM tase Na thAvaradugasAharaNeyatAvamatha oghaM / maNavayaNasattage Na hi tAvigivigalaM ca thaavraannuco||310|| zroSastrase na sthAvaradvikasAdhAraNakAtApamatha oghaH / manovacanasaptake na hi aAtApaikabikalaMca sthaavraanuctusskm||310|| 310. In the mobile (embodiment, 122 sub-classes operate), as in the stages, deducting (the 5, i. e.,) the two immobile (and fine), common, one (sensed), and hot light (i, e., 117 sub-classes). In the seven (vibrations), (viz.) (4) mental, and (3) vocal, (i.e., all 4, except neither, Anubhayavachana-Yoga), (109 operate, i. e., all the 122), except (the 13 i. e.,) hot light, one (sensed), not-all (i. l., 2 to 4-sensed), and the quarternaries of immobile (fine, undevelopable, common), and (the 4) migratory forms. Commentary. In embodiment quest, in earth-bodied souls (80-common)-79 operate like one sensed, in water bodied (80-common and hot light) 78 operate, in fire and air bodied (80-common, hot and cold light) -77 operate and have only one wrong-belief stage. In vegetablebodied (80-hot light) - 79 operate.

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GOMMATASARA. 181 In earth-bodied 79 operate as below: Stages. Operation Non- | Cessation operation of Remarks. operation *10 - wrong-belief, hot light, 1st 79 10* fine, developable, 3 deep sleeps, respiration, other destructive and cold-light. 2nd 10 f + 4 error-feeding passions, Ione-sensed and immobile. In water bodied 78 operate as below : - Cessation Stages. Operation Non- i operation. 1st 69 of Remarks. operation. 78 0 9* * The above ten- hot light. 2nd 9 67 t as above. In vegetable 79 operate as below: Opera Non- CessaStages. tion of L tion, operation of Remarks. tion. operation. 1st 1790 10 * * As above but common instead of hot light. 2nd 691 10 6 + 7 As above. In mobiles 122-5 (immobile, fine, common, one sensed and hot light) - 117 operate as below : - Non- CessaOpera Stages, opera- 1 tion of Remarks. tion. tion. operation. 1st 112 27 * As in stages. + Wrong belief and undeve lopable. 109 $ 7+ hellish migratory form. error feeding passions and 2 to 4 sensed. 3rd 113 migratory forms do not operate but mixed oper ates. 131 18-4 migratory forms and clouded belief. 5th 30 6th 7th 8th 5* 2nd 4th 17 1 36 41 * OOR OTO 9th 51 57 58 N 10th 11th 12th 13th 14th 60 75 30* 105 12*

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182 aNubhayavAci viyalajudA oghamurAle hAradevAU / ayoraNaratiriyANU apajattariyAU // 311 // agaaaala faxagar aia siera argtcaaig: | vairvaSaTkanara tiriyAnuH aparyAptanirayAyuH // 311 // 311. In the neither (Anubhaya) speech vibration, (the above 109 operate), along with the not-all (i, e., 2 to 4sensed, i. e., 112 in all operate). In the physical (body vibration, 122) as in the stages, except the 13, i, e.,) assimilative (body and limbs), celestial age, the 6 fluid (body and limbs, celestial and hellish conditions, and migratory forms) human and sub-human migratory forms), undevelopable, and hellish age. Commentary. In 4 mental and 3 vocal, all but Anubhaya 109 operate as be below: Stages. 1st THE SACRED BOOKS OF THE JAINAS. 2nd 3rd 4th 5th 6th 7th 8th 9th 10th 11th 12th 13th Opera tion. 104 103 100 100 87 81 76 72 66 60 59 57 4211 Non operation. 5* 6 98 9 223533 28 37 43 49 50 52 67 Cessa tion of operation. 1t 4+ 1 139 8* lots 5* 4* 6* 6" 1* 2* 16* 42 Remarks. *As in stages. t Wrong belief. 4- error feeding passions. $10-mixed which operates. 110-clouded belief. 14 partial vow preventing passions, celestial and hellish conditions and ages fluid body and limbs, unprepossing, unimpressive and notoriety. Tirthakara operates.

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GOMMATASARA. 188 In neither Anubhaya vocal vibration 109+2 to 4 sensed - 112 operate as below : - - Stages, Operation. Nonoperation Cessation of | operation. Remarks. 107 1st 2nd 3rd 4th * As above, If 4 error-freding passions + 2 t) 4 sensed, 1113-mixed. 124 12 oth 106 10) 100 87 81 76 72 66 31 36 40 6th 7th 8th 9th 10th 1lth 12th 13th 46 52 60 59 53 55 57 16* 42 70 In physical body vibration 109. operate vide Gatha 311, as below: Cessation Stages. Non Operation.operation of Remarks. operation. 1st 106 3 2nd 102 - 3rd 1 * Tirthankara, mixed and clouded belief, + wrong belief, hot light, fine and common. 1 4 error-feeding passions, 1 to 4 densed and immobile. $16--mixed. / / 16-clouded. 44partiai row preventing passions, unpre possessing, unimpressive and notoriety. $ Asal ove. 13 deep sleeps. 4th oth6th 8th 10th 1lth 12th 13th 52 67425 tammisse puNNajudA Na missathINatiyasaravihAyadugaM / paraghAdacao ayade NAdejadudubbhagaM Na saMDhicchI // 312 // tanmizre pUrNayutA na mizrastyAnatrayasvaravihAyodvikam / paraghAtacatvAryayate'nAdeyadvidurbhagaM na SaNvastrI // 312 //

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THE SACRED BOOKS OF THE JAINAS. sANe tesiM chedo vAme cattAri coisA sAye / cadA vochedo ayade jogimhi chattIsaM // 313 // sAne teSAM chedo vAma catvAri caturdaza sAne / catuzcatvAriMzat vyuccheda ayate yogini SaTtriMzat // 393 // 312-313. In that mixed (i. e., in physical mixed with Karmic body vibration, 98 operate, i.e., the above 109), with developable, and minus (the 12, i. e.,) mixed (right and wrong belief), the three somnambulism, (deep sleep and heavy drowsiness), the two, (harsh and sweet) voice, (graceful and awkward) movements, the 4 other-destructive, (hot and cold light, and respiration). In (its 4th or) vowless (stage, out of these 98, five, namely) the two unimpressive (and notoriety), unprepossessing, common and female (sex inclinations) (do) not (operate), because (there is operation)-cessation of these (5) at the end of the downfall (stage). At the end of (its 1st) wrong belief (stage, there is operation-cessation) of the four (i.e., wrong belief and the three, fine, common and undevelopable). And at the end of its downfall (stage, there is operation-cessation) of 14, (i. e., 4 error feeding passions, one-sensed, immobile, 2to 4 sensed, unimpressive, notoriety, unprepossessing, and common and female inclinations). At the end of (4th stage of) vowless (right-belief, there is operation)-cessation of 44 (i. e., the 4 partial vow-preventing passions, 4 total vow-preventing passions, sub-human age, low family, subhuman condition, clouded right belief, the last 3 skeletons, the first 6 quasi passions, male inclination, the 4 perfectright conduct-preventing passions, 2nd and 3rd skeletons, sleep and drowsiness, the 5 knowledge-obscuring, the 1st 4 conation-obscuring and 5 obstructive). At the end of the (13th stage of) vibratory (omniscient) there is operation)-cessation of (the remaining) 36 (of this kind of vibration namely the 2 pleasure and pain-feeling, human age, human condition, 5-sensed, physical body and limbs 184

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GOMMATASARA, 185 electric and Karmic bodies, formation, 6 figures, 1st skeleton, the 4, colour, smell, taste and touch, not-heavylight, self-destructive, respiration, individual body, mobile, amiable, beautiful and ugly bodies, gross body and undevelopable). Commentary. In physical mixed vibration 98 operate as below : Cessation of " operation. Remarks. operation. 4 error-feedi Non. Stages. Operation Ixt 96 92 14* * 4 error-feeding passions, one to 4.songed, immobile, female and common incli. nations, unprepossessing, unimpressive and notoriety. + clouded belief operates, 1 + Tirthankara operates. 19+ 4th 13th 62+ devoghaM veguvve Na surANU pakkhiveja NirayAU / NirayagadihuMDasaMdaM duggadi dubbhagaco NIcaM // 314 // devaughaH vaigUrve na surAnuH prakSipya niryaayuH| nirayagatihuNDaSaNDhaM durgatiH durbhagacatvAri nAcam // 314 // 3.4. In the fluid (embodiment vibration the subclasses operate) as in the stages of celestial (condition of existence, i.e., 77 but), without the celestial migratory form and with (the ten, i.e.), hellish age, hellish condition, unsymmetrical (figure), common (sex inclination), awkward movement, the four, unprepossessing, (ugly, unimpressive and notoriety), and low (family) ; (i. e. 86 operate). Commentary. In fluid vibration 86 operate as below : Stages. NonOperation. operation. Cessation of operation. Remarks. 81 09 Ist 2nd 3rd 4th 83 80 *error feeding passions. t mixed operates. 14 partial vow-preventing pansions, fluit body #od limhs, celestial and heltish conditions and ages, unprepossessing, unimpressive and notoriety

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186 THE SACRED BOOKS OF THE JAINAS. veguvvaM vA misse Na missa prghaadsrvihaaydugN| sANe Na iMDasaMDhaM dubbhagaNAdeja ajjasayaM // 315 // vaigUrva vA mizre na mizraM paraghAtasvaravihAyodvikam / sAne na huNDaSaNDhaM durbhagAnAdeyamayazaskam // 315 // NirayagadimAuNIcaM te khittayade'vaNija thiivedN| chaTTaguNaM vAhAre Na thINatiyasaMDhathIvedaM // 316 // nirayagatiAyurnIcaM tAH kSipAyate'panIya strIvedam / SaSThaguNaM vA'hAre na styAnatrayaSaNDhastrIvedam / / 316 // duggadidussarasaMhadi orAladu carimapaMcasaMThANaM / te tammisse sussara paraghAdadusatthagadi hINA // 317 // durgatiduHsvarasaMhatiH aurAladve caramapazvasaMsthAnam / tAH tanmizre susvaraM paraghAtadvizastagatiH hInAH // 317 // 315-16-17. In (the fluid) mixed (with Karmic body vibration the 86 of) the fluid (body vibration operate) but without (the 7, i.e.) the mixed (right-and-wrong-belief), the pairs of other and (self) destructive, (harsh and sweet) voice, (awkward and graceful), movement, i.e., (in all 79 operate). (But) in the downfall stage, (there is) no (operation of the 8, i.e.,), unsymmetrical figure, common inclination, unprepossessing, unimpressive, notoriety, hellish condition and age, and low (family). (But) these have to be added in the vowless stage (where) female inclination is deducted (because there is operation-cessation of it at the end of the 2nd stage). In the assimilative (body vibration, 81 operate), like those of the 6th stage, but not (the 20, i.e.), the three somnambulism (deep sleep and heavy drowsiness); common and female inclinations, awkward movement, harsh voice, the (6) skeletons, the two physical (body and limbs), and the last 5 figures. (Thus the total is 61).

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GOMMATASARA. 187 In its mixed (i.e., in assimilative mixed with physicalbody-vibration there operate) these (61), minus (the 4, i.e.,) sweet voice, the two other-destructive and (respiration) and graceful movement (ie, in all 57 operate). Commentary. In fluid mixed, 79 operate as below: Cessation Opera- NonStages. of Remarks. tion, operation. bondage. 1st 1 "Clouded-belief does not ope rate. 2nd 1710-8+ 2 vide above Gathas. $4 error-feeding passions and female inclination. 4th 73 68 | 131 $15 - 8-clouded-belief=6 li Vide Gatha 314. Note. Assimilative body and mixed vibrations are only in the 6th stage. ogha kamme saragadipatteyAhArurAladuga missN| uvaghAdapaNaviguvvaduthINatisaMThANasaMhadI Natthi // 318 // zrodhaH karmaNi svaragati pratyekAhAraurAladvikaM mizram / upaghAtapaJcavaigUrvadvistyAnatrisaMsthAnasaMhatirnAsti // 318 // 318. In the Karmic (body vibration) (all the 122 of) the stages (operate except that there) is no (operation of 33, i. e.,) the pair of (harsh and sweet) voice, (awkward and graceful) movement, individual (and common body), assimilative (body and limbs), physical (body and limbs), mixed (belief), the five, other-destructive, (self-destructive, hot and cold light and respiration), the two fluid (body and limbs), the three somnambulism,(deep sleep and heavy drowsiness), the (6) figures and the (6) skeletons, (i, e., 89 in all),

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188 THE SACRED BOOKS OF THE JAINAS. sANe thIvedachidI NirayaduNirayAugaMNa tiyadasayaM / igivaNaNaM paNavIsaM micchAdisu causu vocchedo // 316 // sAne strIvedachittiH nirayadvinirayAyuSkaM na trikadazakam / ekapaJcAzat paJcaviMzatiH mithyAdiSu catuSu vyucchedaH // 316 // 313. But at the end of its downfall (stage there is operation)-cessation of female inclination; (and in the same there is) no (operation of) the two hellish (condition . and migratory form) and hellish age. And 3, 10, 51, and 25, cease to operate (respectively) in its 4 (stages) of wrong-belief etc., (i. e., wrong-belief, downfall, vowless and vibratory omniscient). Commentary. In Karmic body vibration 89 operate as below: Stages. Operation. of 1st 2nd Cessation Non Remarks. operation.operation. 3t Clouded-belief and Tirthan kara. tWrong-belief, fine and un developable. 15+ hellish condition, migra tory form and age. 154 error-feeding passions,1 to 4-sensed, immobile and female inclination. 18-clouded-belief. hellish condition, migratory form and age. 9 15 (17-fluid body and limbs) of the 4th stage+7 (8-cold-light) of 5th + clouded-belief + 6 minor passions+5 (6-female inclination) of 9th+1 of 10th+16 of 12th-51. 2 5 + Tirthankara operates. 4th __13th 25 + 64 mUloghaM puMvede thAvaracauNirayajugalatitthayaraM / igivigalaM thIsaMdaM tAvaM NirayAugaM Natthi // 320 // mUloghaH puMvede sthAvaracaturnirayayugalatIrthakaram / ekavikalaM strISaNDamAtapaM nirayAyuSkaM nAsti // 320 //

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GOMMATASARA. 189 320. In the male inclination, all the original (122) of the stages (operate, but there) is no (operation of 15, i, e.,) the four, immobile,(fine, undevelopable and common), the pair of hellish (condition and migratory form), Tirthankara, one (sensed), not-all (i. e., 2 to 4-sensed), female and common (inclination), hot light and hellish age ; (i. e., 107 in all). itthIvedevi tahA hAradupurisUNamitthisaMjuttaM / oghaM saMDhe Na hi surahAraduthIpuMsurAutitthayaraM // 321 // strIvedepi tathA'hAradvipuruSonaM strIsaMyuktam / moghaH SaNDhe na hi surAhAradvistrIpuMsurAyustIrthakaram // 321 // 821. Similarly also in the female inclination, (there are 107, but) without the two assimilative (body and limbs), and male inclination, and with female inclination, (i. e., 105 in all). In the common (inclination the 122 of) the stages (operate, but there is) no (operation of the 8, i. e.,) the pairs of celestial (condition and migratory form), assimilative (body and limbs) female and male (inclinations), celestial age, and Tirthankara, (i. e., in all 114 operate). Commentary. In male sex inclination 107 operate as below: Stages. Operation. I Non. operation. 103 Cessation of operation, Remarks. 102 96 111 8$ Mixed and clouded belief and assimila. tive 2. + Error feeding passions. 111==9+ 3 migratory forms ie, all except hellish minus mixed. $12-3 migratory forms and clouded belief. 14-4 partial vow preventing passions, fluid body and limbs, celestial age, human and sub-human migratory forms, unprepossessing, unimpressive, notoriety, celestial condition and migratory form. As in stages. Bth 6th 7th 8th gth 77777 64

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190 Stages. 1st 2nd 3rd Stu 5th 6th 7th 8th 9th 1st 2nd In female inclination 105 operate as below: Stages. 3rd 4th 5th 6th 7th 8th 9th THE SACRED BOOKS OF THE JAINAS. Operation. 103 102 961 96 85 771 74 70 64 Operation 112 106+ 96* 97 Non operation 85 77 74 70 64 2 3 9 91 20 28 31 35 41 In common inclination 114 operate as below: 2 8 Cessation of operation. 18 17$ 1 7* Non Cessation of operation. operation. 5* 29 37 40 44 50 1 11$ 8|| 3 4 6 64 11 1 12|| 8 3 4 6 64 Remarks. 4 error feeding passions, celestial, human and sub-human migratory forms. t Mixed operates. 1910-cloudet belief. $4 partial vow preventing passions, celestial condition and age, fluid body and limbs, unprepossessing, unimpressive and notoriety As in stages. Here assimilative 2 do not operate. Remarks. Wrong-belief, hot light, fine, common and undevelopable. Hellish migratory form does not ope rate here. 4 error. feeding passions, one-sensed, immobile, 2 to 4 sensed, human and sub human migratory forms. mixed operates. $19-clouded belief and hellish migra tory form. 4 partial vow preventing passions, flid body and limbs, hellish condition, migratory form and age), unprepossessing. unimpressive and notoriety. titthayara mANamAyA lohacaukkUNamoghamiha kohe / arahide NigivigalaM tAva'NakohArathAvaracaukkaM // 322 // tIrthakara mAnamAyAMlobhacatuSkonamogha iha krodhe / anarahite naikavikalamAtApAnakrodhAnusthAvaracatuSkam // 322 //

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GOMMATASARA. 191 105 322. In anger (generally), from the (122 of the) stages deduct (the 13, 2. e.) Tirthankara, the 4 (kinds of) pride, deceit, and greed, (each, i. e., in all 109 operate). (In the wrong-belief stage in anger, only 105 operate, i. e., the 109, minus mixed belief, clouded-right-belief and the two assimilative body and limbs). (But in that stage), in the absence of error-feeding (anger, there is) no (operation of the 14, 2. e.,) one (sensed), not-all (in e., 2 to 4 sensed), hot light, error-feeding anger, the (4) migratory forms, the 4 immobile, (fine, common and undevelopable), (i. e., in all 91 operate). Commentary. But this last condition happens only when a soul having transformed the error-feeding into the lesser passions goes up the subsidential ladder to the 11th stage, and then falls down to the first by the operation of wrong.belief Karma. Then he has no error-feeding anger, although he is in wrong-belief stage. In anger 109 operate as below: Opera- Non Cessa Stages. tion of Remarks. tion operation. operation. 1st 57 * mixed, clouded belief and assimilative 2. + Wrong belief, hot light, fine, common and undeve lopable. 2nd 101 68 19+helish migratory form. SS Error feeding anger, 1 to 4 sensed and immobile. y91 18] | 18 - 16-mixed + 3 migra tory forms. 144 114 - 19-clouded-4 migra tory forms. 1 *Partial vow preventing an ger, fluid 2, hellish 2, celestial 2, human and subhuman migratory forms, celestial and hellish ages, unprepossessing, unim pressive and notoriety. 5th 811 28 5* Full vow preventing anger, sub-human age and condition, cold light and low family. 6th 31 7th 36 * As in stages. 8th 69 40 9th 63 46 63 141 73

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192 THE SACRED BOOKS OF THE JAINAS. . . D Similarly in the pride and deceit passion also, but in greed'it goes up to 10th stage in which 60 operate and 49 do not operate. evaM mAraNAditie mAdisudApaNANage du saguNoghaM / vebhaMgevi Na tAvigivigaliMdI thAvarANucaU // 323 // evaM mAnAditraye matizrutAjJAnake tu svgunnaughH| vaibhaGgepi nAtApaikavikalendriyaM sthAvarAnucatvAri // 323 // 323. Similarly it should be known in the three pride etc., (passions, of course with suitable changes). In the sensitive and scriptural wrong-knowledge, (there operate 117) as in its own stage (i. e., of wrong-belief), (i e., 122 minus Tirthankara, the two assimilative body and limbs, mixed-belief, and clouded right-belief), same in wrongg visual knowledge, (but not) (the 13, i, e.,) hot light, onesensed, not-all (i, e., 2 to 4) sensed, the four, immobile (fine, common and undevelopable), and the (4) migratory forms, (i. e., in all 104 operate). sapaNANapaMcayAdI desaNamaggaNapadotti saguNoghaM / maNapajavaparihAre Navari Na saMDhitthi hAradugaM // 324 // saMjJAnapazcakAdi darzana mArgaNApadamiti svaguNaughaH / ... manaHparyayaparihAre navari na SaNDhastrI zrAhAradvayam / / 324 // 324. From the five (kinds of) right knowledge to the conation quest (the sub-classes operate) as in their respective stages, excepting in mental knowledge, (in which there is) no (operation of the 4, i, P.,) common and female (inclinations), and the two assimilative (body and limbs). Commentary. ___In wrong sensitive and scriptural knowledge 117 operate as follows: Remarks. Cessation ___NonStages, | Operation.| of operation. 1 operation, 1st 117 0 6* * Wrong-belief, hot-light, fine, common, undevelopable and hellish migratory form. As in stages. - 2nd 9+ I

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GOMMATASARA. 193 In wrong-visual-knowledge, 104 operate as below : Cessation Stages. Operation. Non *operation. Remarks. ". Operation. 1st 104 1 Wrong belief. 2nd 103 4+ 1 + Erior-feeding passions. In right sensitive, scriptural and visual knowledge 106 (122wrong belief, hot light, fine, common, undevelopable, immobile, one to 4-sensed, 4 error-feeding passions, mixed belief and Tirthankara) operate as below: Cessation Stages. Operation Non. operation. of operation. Remarks. 104 17* * As in stages. 4 h 5th 6th 87 81 5* 7th 76 8th 72 66 9 h 10th 11th 12th 59 57 49 1 16* In mental knowledge 77 (81-4) operate as follows: Non. Cessation Stages. Operation ot Remarks. peration, operation 6th 77 0 * Deep sleeps. # As in stages. 7th 70 64 Male inclination +3 passions. 8th 9th 10th Ilth 12th vo 60 18 57 20 30 In perfect knowledge 42 operate as below: Non Cessation Stages. Operation. 1 of Remarks. operation. operation, 13th 42 14th 12 30 12 In equanimity and Chhedopasthapana controls 81 operate as below : Cessation NonStages. Operation. of Remarks. operation. operation. 6th 81 # As in stages. 7th 76 8th 72 9th 66 ol

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194 THE SACRED BOOKS OF THE JAINAS. In Parihara-vishuddhi control 77 (81-4, i.e. assimilative 2+ female and common inclination) operate as below: Non 1 Cessation of Remarks, Stages. Operation. operation 0 operation. 3* 8th 7th 77 74 * Deep sleeps. + As in stages. - Operati>>. Non-opera of 59 12th 57 48 of 117 2 5+ let 2nd 111 8+ 9+ + 4th 158 In perfect conduct (yatha-Khyata, 60 (59 + Tirthankara) operate as below : Cessation Stages. Remarks. tion. peration. 11th 1* * Tirthau kura. # As in stages. 16 13th 421 18 30 I Tirthankara operates. 14th 12 12 In partial vow control 87 operate as in the 5th stage. In vowless control 119 (122-assimilative 2 and Tirthankara) operate as below - Non Cesration Stages. Operation. opera. Remarks. tion. operation, As in tages. + 7+ hellish migratory form. 3rd 100 191 13 mig.forms do not operate, mixed operates 104 17 $ 20-4 migratory forms and clouded belief. cakkhummi Na sAhAraNatAvigibitijAi thAvaraM suhama / kiehaduge saguNoghaM micche nniryaannuvocchedo|| 325 // cakSuSi na sAdhAraNAtApaikadvitrijAtiH sthAvaraM sUkSmam / kRSNadvike svaguNogho mithye nirayAnuvyucchedaH // 325 // 325, (But) in ocular conation (there is no (operation of the 8, i. e.,) common, hot light, one, two, and three-sensed genera, immobile, fine (and Tirthankara; i.e., 114 operate.) In the two (thought-paints), black (and blue), the operation is as in stages appertaining to them ; (i. e., 122-3, i. e., Tirthankara and assimilative body and limbs or only 119 operate); but in the wrong-belief (stage there is) operation cessation (also) of hellish migratory form.

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Commentary. In ocular conation, 114 operate as below: Non Cessation of opera. tion. operation. 4 2+ Stages. 1st 2nd 3rd 4th 5th 6th 7th 8th 9th Operation, 110 2nd 3rd 4th 5th 6th 7th 8th 9th 10th 11th 12th 107 100 || 104 Stages. Operation. 1st 117 87 81 76 72 66 60 59 57 GOMMATASARA. 111 100 104 87 81 76 72 66 60 59 57 71 10 21 17 34 40 14 10 45 49 55 61 62 64 27 33 38 42 48 10th 11th 12th In non-ocular conation 121 (122-Tirthankara,) operate as be low: 54 55 57 Nonoperation. 4* 58 9+ 1t 17t 81 5t 4+ 6+ 6+ 1t 1 17* 2+ 16 *8 5* 4deg 6* Cessation of operation. 5t 6* 1* 2 16 Remarks. 4-mixed, clouded and assimilative 2. + 2-wrong-belief and undevelopable. 6+ hellish migratory form. $54 error-feeding passions and 4-sensed. 3 migratory forms do not operate, mixed operates. T15-4 migratory forms and clouded belief. *As in stages. For visual conation 106 like visual chart in visual knowledge Gatha 323-24. perfect knowledge. 195 Remarks. mixed and clouded belief and assimilative 2. + As in stages. ano guzgrnikkafafezeryaneet qei | kAmade yadaguNepiyara tirikkhANuvochedo // 326 // knowledge operate. See For perfect conation, see

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196 THE SACRED BOOKS OF THE JAINAS. sAne surAyuH suragatidevatiryagAnuvyucchittirevam / kApote ayattaguNe nirayatiryagAnuvyucchedaH // 326 // 326. At the end of their downfall stage (there is) operation-cessation (also) of celestial age, celestial condition, celestial and sub-human migratory forms. Similarly (119 operate) in the grey (thought-paint, but) at the end of its yowless stage (there is operation)-cessation (also) of hellish and sub-human migratory forms. Commentary. In black and blue thought-paints, 119 (122-2 assimilative and Tirthankara), operate as below: Non Cessation a Stages. Operation of Remarks. operation. operation. 1st 1171 * 5 as in stages + hellish migratory form. 2nd 13t- + 4 error-feeding passions, one to four sensed, immobile, celestial condition and migratory forin and age, and sub-human migratory form (having fallen down from the fourth). 3rd 211 I human mig. form does not, mixed operate 4th $ 22-clouded belief and human migratory form. 4 partial vow preventing passions, hellish condition and age, fluid body and limbs, human migratory form, unprepossess. ling, unimpressive and notoriety. Sub-human migratory form does not operate in 4th stage, because the celestial and hellish in 4th stage do not take birth in subhumans. but become humans; as hellish right believers are born as man in work lands, then for one Antara-muhurta in the birth, the thought-paints in the last birth are possible. In grey thought paint 119 operate as below: 111 19 98 99 205 Non Cessatiou of 121 Stages. Operation. on Remarks, Dooperation. operation. 117 17 * As in stages. 111 87 + 7 + hellish migratory form. 9 as in stages + celestial condition, mig ratory form, and age, 3rd 1982015 $2 mig. forms do not operate, mixed operate 4th 101 181) 1 22-3 migratory forms and clouded-belief. The above 12 and hellish and sub-human migratory forms. In residentials, etc. 3, in undevelopable condition, 3 bad thought paints are found, but after that the minimum yellow occurs. The right believers with 3 bad thought paints do not take birth in 3 residentials, etc., therefore celestial condition, migratory form and age cease to operate at the end of the 2nd stage.

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GOMMATASARA. 197 teutiye saguNoghaM nnaadaavigiviglthaavrcukN| NirayadutadAutiriyANugaMNarANU Na micchaduge // 327 // . tejastraye svaguNaughaH nAtApaikavikalasthAvaracatuSkam / nirayadvitadAyustiSaMgAnukaM narAnu na mithyadvike // 327 // 327. In the three yellow (pink and white, the good thought paints 122 operate) as in their respective stages, (but there do) not (operate the 13, i.e.,) hot light, one. sensed, not-all (i.e., 2 to 4-sensed), the 4, immobile, (fine, common and undevelopable), the two, hellish (condition and migratory form), its (i.e., hellish) age, and sub-human migratory form (i.e. 109 operate generally). In the (1st) two (stages) of wrong-belief (and downfall of the above 3 thought-paints) human migratory form (does) not (operate). In the two good thought paints, yellow and pink, 108 (109-Tirthankara) operate as below : Non Stages. Operation. Cessation of Remarks operation. operation. 1st 103 Mixed and clouded belief, assimilative 2 and human migratory form, 2nd 102 47 + 4 error feeding passions. 3rd 988 1 10 8 $ Celestial migratory form does not ope rate but mixed belief operates. 4th 100 | 13|1 $ 11-clouded belief, human and celestial migratory form. || 4 partial vow preventing passions, celeg tial condition, migratory form and ages, fluid borly and limbs, hi man migratory form, unprepossessing, unimpressive and notoriety. 5th 89 T As in stages. 6th 5T 7th

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198 THE SACRED BOOKS OF THE JAINAS. In white thought paint 109 (the above 108 + Tirthankara) operate as below : Remarks. Non CessaStages. Operation opera- | tion of tion. operation. 1st 103 * The above 5 and Tirthan kara. 2nd 102 3rd ___98 11 4th | 100 9+ 131 +12-clouded belief, celestial and human migratory forms. + As in the chart above. 5th 22 88 | $ As in stages. 6th 28 58 7th 33 8th 37 68 9th 43 6 . 10th 49 18 11th 50 28 12th 52 13th 67 168 _18th _ 4267 305 bhavidaruvasamavedagakhaiye saguNoghamuvasame khyiye| Na hi sammamuvasame puNa NAditiyANU ya hAradugaM // 328 // bhavyetaropazamavedakakSAyike svaguNaugha upazame kssaayike| na hi samyagupazame punaH nAdiyAnu cAhAradvikam // 328 // 328. In liberable (Bhavya) and the other (i. e., unliberable, Abhavya) and in subsidential, destructive-subsidential (Vedaka); and destructive (right-belef-quest, the

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GOMMATASARA. sub-classes operate) as in their respective stages. (But there is) no (operation of) clouded right belief in (the stages where there is) subsidential or destructive (rightbelief); and in (the stages where there is) subsidential rightbelief (there do) not (operate the 5, i. e.,) the first three migratory forms, (i. e., all except celestial) and the two assimilative (body and limbs). Commentary. The above is explained by two supplementary Gathas* in the Sanskrit Commentary. Souls do not die in the 3rd or mixed stage, during vibration of the assimilative mixed with physical body, in the stages of destructive ladder, when ascending the first part of New thought-activity in the subsidential ladder, in the first subsidential right-belief, in the 7th hell Mahatamah having acquired the attribute of right-belief and continuing in it. 199 But in the Sanskrit Commentary page 475, Calcutta Edition, Mishra is translated potentially developable soul. Both the meanings seem correct, because the soul does not die either in the 3rd stage, or in the potentially developable condition. In this last condition the soul is really a developable soul, but the completion of the capacity to develope fully is effected in one antar muhurta and the condition of being potentially developable lasts within that Antar-muhurta only. If death should occur within that Antar-muhurta, the soul would be called not potentially developable, but completely undevelopable. And there is no death for one Antar-muhurta for a soul with second subsidential right-belief having come down to the 1st stage of wrong-belief and whose error-feeding passions have already been transformed into lesser passions. Also there is no death for a soul who is on the point of destroying the right-belief deluding Karma but has not completely destroyed it, so long as he does not become successful destructive-subsidential right-believer (Krit-kritya Vedaka Samyakdrishti). All these 8 steps (are) other than (death) occasions. * missAhArassayayA khavagA caDamANapaDhamapuvvA ya / paDhamuvasamayA tamatamaguNapaDivaNNA ya NaM marati // 1 // aNasaMjoge micche muhuttatotti Natthi maraNaM tu / kadakara NijjaM jAva du savvaparaTThANa aTThapadA // 2 //

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200 THE SACRED BOOKS OF THE JAINAS. Tu in the last line means that a soul which has already bound celestial age-Karma and then ascends the subsidential ladder and s up to the 11th stage, i.e., the top rung of the subsidential ladder, and then falls down, can die while descending to the 8th and after death in transmigration, it is in the 4th stage. In the above circumstances a soul has the second subsidential right-belief, and so there is the operation of the celestial migratory form only, i. e., its next birth can be only in the celestial condition. khAiyasammo deso gara eva jado tahiM Na tiriyAU / ujjovaM tiriyagadI tesiM ayadamhi vocchedo // 326 // kSAyikasamyag dezo nara eva yatastasmin na tiryagAyuH / udyotaH tiryaggatisteSAmayate vyucchedaH // 326 // 329. The destructive right-believer in (5th stage of) partial vow is a human only; therefore in it (there is) no Toperation of the 3, i. e.,) sub-human age, cold light and sub-human condition. Of these (there is operation).cessation in the (4th stage of) vowless (right belief). Commentary. In liberation quest like the stages, 122 operate in 14 stages in the capables and 117 in incapables, Abhavya, who have only stage of wrong-belief. In subsidential right belief, 100 (104 minus human, sub-human and hellish migratory form and clouded right-belief) operate as below: Cessation Stages. Non operation. of Remarks. operation. 4th 100 0 14* 1*17 as in stager, hellish, human and sub human nigratory forn.s. + As in stages. 86 14 81 78 22 | Deep sleeps. $ Last skeletons. 75 25 8th 72 28 9th 66 34 10th 60 11th 59

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GOMMATASARA. 201 Non. In distructive-subsidence-right-belief 106, i... 122-(5+9+1+ Tirthankara) operate as below: Cessation 1 Stages. Operation. of Remarks. operation. Le operation. 4th 104 17t * Assiinilative 2. As in stages, 87 Assimilative 2 operate, 76 5th 19 817 6h 7th 30 47 Krit-kritya vedaka or successful right believer of distructive subsidential kind can be born in any of the 4 conditions. In distructive right belief 106, i.e. 122-(5+9+1+ clouded right belief) operate as below: Stages, Operation Non- Cessation operation.! of operation. Remarks, 103 3* 201 A similative 2+ T'irtbankara. The above 17, sub-human condition and age, cold light (because the believer must be human in the 5th stage ). 14 total vow preventing passions and low family, 51h 83 23 51 6th 80 26 $ as in stages. 7th 75 31 11 3 Skeletons. 8th 72 Oth 66 10th 11th 59 47 12th 13th 64 14th 12 94 12 In other 3 beliefs operation is like 1st, 2nd and 3rd stages.

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202 THE SACRED BOOKS OF THE JAINAS. sesANaM saguNoghaM sariNassavi Natthi tAvasAharaNaM / thAvarasuddumigivigalaM prasAraNaNovi ya Na maNuduccaM // 330 // zeSANAM svaguNaughaH saMjJina api nAsti tapasAdhAraNam / sthAvara sUkSmaikavikalamasaMjJinopi ca na manudviuccam // 330 // veguvvacha paNa saMhadisaMThANa sugamaNa subhagAutiyaM / AhAre saguNoghaM vari yA savvANupuvvI // 331 // vairvaSaT paJcasaMhadisaMsthAnaM sugamanaM subhagAyustrayam / AhAre svaguNaudhaH navari na savAnupUrvyaH // 331 // 330-31. In the remaining (i.e., wrong-belief, downfall and mixed belief the operation is) as in their respective stages. In the rationals also (out of the 122 there is) no (operation of 9, i.e.,) hot-light, common, immobile, fine, one and not-all (i.e. 2-4-sensed and Tirthankara, i.e. 113 in all). (In the wrong-belief stage there is no operation of mixedbelief, clouded-right-belief and the 2 assimilative body and limbs and of Tirthankara, i.e., only 117 operate). And in the irrational (out of these 117, 26, i.e.) the two human (condition and migratory form ), high (family), the 6 fluid (body and limbs, and the celestial and hellish conditions and migratory forms), the (1st ) 5 skeletons, (the 1st 5) figures, graceful movement, the three amiable, (impressive, fame), and the (three) ages (i.e. all except subhuman) do not (operate, i.e., only 91 operate). In assimilative (there is operation) as in the stages(i.e., of 122) but not of all (the 4) migratory forms; (i.e., only 118 operate.) kamme va aAhAre payaDaNaM udayemavamAdese / kahiyamiNaM balamAhavacaMdacciyaNemicaMde // 332 //

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GOMMATASARA. kAmeM ivAnAhAre prakRtInAmudaya evamAdeze / kathito'yaM balamAdhavacandrArcita nemicandreNa // 332 // 332. In the non-assimilative (quest, i.e., in the 1st, 2nd or 4th stage in transmigration, in the 14th stage and in the 13th stage in the 3rd, 4th and 5th instants of omniscient overflow, the operation is) as in Karmic (body vibration, i. e., of 89). 203 Thus the operation of sub-classes in the quests, should be known. (All) this is told or described by Nemichandra, adored by Baldeo and Madhava Chandra. Commentary. There is a slight pun upon the name Nemi Chandra. The author seems to be very fond of it. It arises from the triple circumstances (1) that the temple in which the Great-Gommatasara was composed at the Hill Chandragiri at Shravanabelgola, contains a beautiful and impressive image of Lord Neminath, the 22nd Tirthankara. A representation of this temple and of the author preaching Gommatasara to Chamundaraya, the royal builder of the temple is given at page of XXXVIII Dravya Sangrah, S.B.J., Vol. I-1917; (2) that the author's name also was Nemi Chandra. As is well known, Lord Nemi Nath belonged to the clan of Yadavas in Kathiavara, during the time of the Pandavas. He was an elder cousin of the two brothers Baldeo and Krishna. Lord Nemi Nath was worshipped by these two brothers. Therefore the teaching in Gommatasara may be said to be the teaching of Lord Nemi Nath who was adored by Bal (i. e., Baldeo or Balbhadara) and Madhava Chandra (i.e., Krishna or Narayana), as every Tirthankara always preaches the same Jain Siddhanta or Truth. (3) And that it so chanced that our author had a brother who also bore the name of Baldeo, and a pupil whose name chanced to be Madhava Chandra, Traividyadeva. Both these paid great reverence to Nemi Chandra, Siddhanta Chakravarti. Thus the Gathas of Gommatasara are said to be by Nemi Chandra adored by Baldeo and Madhava Chandra.

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204 In rationals 113 operate as below : Cessation of operation. 2+ Stages. 1st 2nd 3rd 4th 5th 6th 7th 8th 9th 10th 11th 12th Stages. 1st THE SACRED BOOKS OF THE JAINAS. 2nd Operation. 109 106 100 104 87 81 76 72 66 60 59 57 Operation. 91 Non operation. 78 4* 71 13SS 91 26 32 37 --- / / 41 47 53 54 56 Nonoperation. 0 4 13 1 17P 8T 16P Note that souls in 13th and 14th stages are not rationals without objective minds, though they have material mind Dravyamana). In irrationals, 91 operate as below : 51 41 6P 6P 1T 21 Cessation of operation. 13* 9 Remarks. * Mixed and clouded belief, assimilative 2. Wrong-belief and undevelopable. 6+hellish migratory form, SS 13-11+Sub-human, human and celestial migratory forms--mixed. 14-4 migratory forms and clouded belief. As in stages. Remarks. 3 deep sleeps, other-destructive, cold light; respiration, harsh voice, awk ward movement, wrong-belief, hot light, undevelopable, common and fine. The irrationals have 2nd stage in undevelopable condition only.

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Stages. In assimilative 118 (122-4 migratory form) operate as below - 1st 2nd 3rd 4th 5th 6th 7th 8th 9th 10th 11th 12th 13th 1st 2nd Stages. Operation. 4th Operation. 13th 14th 113 108 100 100 87 81 76 72 66 60 59 57 42 87 81 In non-assimilative 89 operate as below: Cessation of operation. 3t 108 75 25 12 Nonoperation. 5 10 18 18 31 37 42 46 52 58 59 61 76 Nonoperation. 2* GOMMATASARA.. 8++ 14 64 77 Cessation of operation. 5* 9* 1 13+ 8* 5* 4* 6* 6* 1* 2* 16 42 519 13$ As in stages. 12 t17-4 migratory form. Remarks. 205 Remarks. *Clouded belief and Tirthankara. + Wrong-belief, fine and undevelopable. 5+hellish condition, migratory form and age. $9+ Female inclination. 18-clouded belief, human, sub-human and celestial migratory forms. 5-15(i.e. 17 of 4th-2 fluid)+7(i.e. 8cold light)+clouded belief+6+5+1 +16. $ Any one of pleasure and pain, formation, steady, unsteady, beautiful, ugly, electric, Karmic, not-heavy-light: colour, etc. 4. Here ends the operation. Beginning of the existence (Satta or Satva) of Karmas, fazungu gua asa faPage #269
206 THE SACRED BOOKS OF THE JAINAS. 333. In wrong belief, etc., (i. e., the first) 3 (stages of wrong-belief, downfall and mixed. there is existence of all the 148 sub-classes, but in the first), Tirthankara and assimilative (body and limbs) do not co-exist; (in the 2nd) all (these 3 do not exist at any time); and (in the 3rd) the Tirthankara (sub-class does not exist), (because) in the souls in which these sub-classes can exist, these stages are not possible. Commentary. Thus in one soul in the 1st stage there can be 147 or 146 at a time, in the 2nd, 145, in the 3rd 147 in existence. Although obviously 148 exist, in the first stage, in some souls collectively at a given time, but all the 148 sub-classes can not exist in one soul at one time. A soul in which the Tirthankara or assimilative body and limbs is in existence is never in the 2nd stage, i. e., it never falls down from right-belief to wrong-belief through the intervention of the second stage, on account of the operation of any of the 4 error-feeding passions. A soul in which the Tirthankara sub-class is in existence, can never touch the 3rd stage, to which a soul would not ascend, in the first instance, from the first stage, but which it may reach while falling down to it from the 4th, or during an ascent, after falling down from the 4th to the first. In other words the soul which has already bound the Tirthankara sub-class can never have mixed right and wrong-belief. cattArivi khettAiM AugabaMdheNa hoi sammattaM / aNuvadamahavvadAiMNa lahai devAugaM mottuM // 334 // caturNAmapi kSetrANAmAyuSkabandhena bhavati samyaktvam / aNuvratamahAvratAni na labhate devAyuSkaM muktvA // 334 // 334. Right-belief can arise on the bondage of (any of the) 4 ages in (any of the) 4 conditions. (But the soul) does not acquire the partial vows (of the 5th) and the full vows (of the 6th and 7th stages) except (when it binds) the celestial age-Karma. Commentary. This is so because in the soul who has got bondage of the other 3 ages the thought-paint in a soul, with bondage of either of the

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GOMMATASARA. three, hellish, sub-human, and human ages, are not so mild and pure as to make the observance of vows possible. riyatirikkhasurAugasatte Na hi desasayalavadakhavagA / ayadacaukkaM tu aNaM aNiTTIkaraNacarimamhi // 335 // nirayatiryakrAyuSkasamve na hi deza sakalavratakSapakAH / ayatacatuSkastu namanivRttikaraNacara me // 335 // jugavaM saMjogittA puNovi ANi kiraNabahubhAgaM / voliya kamaso micchaM mistaM sammaM khavedi kame // 336 // yugapat visaMyojya punarapi anivRttikaraNabahubhAgam / vyatItya kramazo mithyaM mizraM samyak kSapayati krameNa ||336 // 207 335-336. During the existence of hellish. sub-human or celestial age, ( there can be ) no partial vow, total vow, or destructive (ladder, stage, respectively). And the soul in (any of the four) vowless (partial vow, imperfect-vow, and perfect vow stages), at the end. of advanced-thought (attainment Anivritti Karana Labdhi) having simultaneously transformed the (4) error (feeding passions into the lesser passions), and then having passed successively the (numerable) many parts of advanced thought (attainment ), destroys respectively the wrongbelief, the mixed (right-and-wrong-belief), (clouded ) rightbelief. Commentary. Destructive right-belief (Kshayika Samyaktva) arises on the destruction of 7 sub-classes of Karmas, namely, the 4 error-feeding passions, wrong belief, mixed-right-andwrong-belief, and clouded-right-belief, in one of the four stages of vowless right-belief, partial vows, imperfectvows and perfect-vows, i. e., in the 4th, 5th, 6th and 7th stages. This destruction is effected through advanced thought-activity. called Anivritti- Karana, the third kind of the fifth Labdhi which is technically called Karana.

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208 THE SACRED BOOKS OF THE JAINAS. This attainment takes 3 forms, lower or initial thoughtactivity (Adhah-Karana), new-thought-activity (ApurvaKarana), and advanced-thought-activity (Anivritti Karana). It must be noticed that although the last two activities give their names respectively to the 8th and 9th stages, yet they are not confined to them. The two stages are so called, because the conduct deluding passions are subjected to subsidence or destruction in the 8th and 9th stages, peculiarly and especially, by the new and advanced thoughtactivity. This will be seen to be in the fitness of things, because a rise and entry into the 8th stage can be made only by a soul who has obtained perfect right-belief by the subsidence or destruction of the 7 sub-classes mentioned above, which include all the 3 sub-classes which vitiate right-belief. The initial thought-activity or Adhah-Karana for subsidence or destruction of the conduct-deluding passions begins and ends in the 7th stage. But these 3 thought activities also characterise the destruction of right-belief-deluding Karma, and the transformation of the error-feeding-passions into lesser passions in the 4th, 5th, 6th and 7th stage. These are also necessary for gaining subsidential rightbelief, at the end of the first stage, and the second subsidential right-belief in the 7th stage, The order in which the seven sub-classes are destroyed is as follows: After being successively subjected to the action of the initial, the new and the advanced-thought-activity, the four error-feeding-passions are transformed at the last instant of the advanced-thought-activity into the 12 lesser passions. The three-thought-activities commence action again, after an interval of one Antar-muhurta. The duration of each of these 3 as also of the total of the three is an Antar-muhurta varying from an Avali and 7

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GOMMATASARA. one instant, to 48 minutes minus one instant. When the whole Antar-muhurta of this renewed advanced-thoughtactivity has elapsed, except one numerable part of it, then in this last numerable part the wrong belief, mixed and clouded belief sub-classes are successively destroyed. Thus it is, that the great destructive right belief, which is a sure and certain precursor of early Liberation is attained. 209 Thus in the 1st stage, there is existence of 148 subclasses. But Tirthankara sub-class is repugnant to the pair of assimilative body and limbs in this stage. Therefore, actually there is the existence only of 147 or 146 in a soul at a time. But the same soul may at one time have 146, and at some other, 147 in the first stage. For example, suppose a soul has 147 in existence; and having transformed the two assimilative body and limbs, it binds the hellish age, then rises to the 4th stage of vowless-right-belief, and there binds the Tirthankara Karma and then falls back to the 1st stage for going to the 2nd or 3rd hell, he would then have 146 in existence. In the second, none of the above three exist, i.e., there are only 145. .In the 3rd, 147, i. e., all the 148 except the Tirthankara exist. In the 4th, all the 148 exist, except in a destructive right-believer who has destroyed the 7 mentioned above and has 141 only. In the 5th, 147 or 140 exist as in the 4th stage minus the hellish age. In the 6th, there exist 146 or 139, as in 5th minus the sub-human age. In the 7th, 146 or 139, exist as in the 6th. In the 8th, in the subsidential ladder 145, exist, i. e., all except the hellish, sub-human and celestial ages but in a destructive right believer 138 exist and in the destructive ladder there exist 138, i. e., 145-the 7 mentioned above.

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210 THE SACRED BOOKS OF THE JAINAS. solahekigichakkaM cadusekaM bAdare ado ekaM / khINe solasAjoge bAvattari teruvattaMte // 337 // SoDazASTaikaikaSaTkaM caturvekaM bAdare ata ekam / kSINe SoDazAyoge dvAsaptatistrayodaza uparamante // 337 // 337. At the end of (the nine parts of the ninth stage of) gross (passions in contrast with the fine (sukshama) greed of the next stage, i. e., the stage of advancedthought activity, there is existence-cessation respectively in the first five parts) of sixteen, eight, one, one and six (sub-classes), and in (the last) four of one (each); then (i. e., at the end of the 10th stage) of one; at the end of (the twelfth or) delusionless (stage), of sixteen; (in the thirteenth stage of Vibratory omniscience, of none); in (the fourteenth stage of) non-vibratory (omniscient) of seventytwo and thirteen in the last but one and in the last (instant respectively). Nirayatirikkhadu viylNthiinntigujjovtaaveiNdii| sAharaNasuhumathAvara solaM majjhimakasAyaha // 338 // nirayatiryagdvi vikalastyAnatrikamudyotAtapaikendriyam / sAdhAraNasUkSmasthAvaraM SoDaza madhyamakaSAyASTau // 338 // saMDhisthi chakkasAyA puriso koho ya mANa mAyaM ca / thUle suhame loho udayaM vA hodi khINamhi // 336 // paNDhastrI SaTkaSAyAH puruSaH krodhazca mAnaM mAyA ca / sthUle sUkSme lobha udayo vA bhavati kSINe // 336 // 338-339. The pairs of hellish and sub-human (conditions and migratory forms), not-all (i. e., two to four-sensed), the three somnambulism (deep-sleep and heavy drowsiness), cold and hot-light, one-sensed, common,

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GOMMATASARA. fine, immobile- (are ) the sixteen (which cease to exist at the end of the first part of the ninth stage), the eight middle passions (i, e., the four partial and the four total vow-preventing passions at the end of the second part); common (inclination at the end of the third); feminine (inclination at the end of the fourth ) ; the (first ) six (minor)passions ( laughter, etc. at the end of thefifth); male (inclination at the end of the sixth); anger (at the end of the seventh); pride (at the end of the eighth); and deceit. (at the end of the ninth part ) . ( Thus 36 cease to exist at. the end of) the gross (Sthula or the 9th stage). Greed ( cease to exist) at the end of (the tenth stage of ) slight. (passion). In the (twelfth or) delusionless (stage the existence-cessation) is like the operation (-cessation, i e.,, of the sixteen classes, viz, five knowledge-obscuring, the first four conation-obscuring, the five obstructive, sleep and drowsiness). dehAdIpa saMtA thirasuhasara suravihAyaduga dubhagaM / 211 NimiNAjasa'NAdejjaM patteyApurANa agurucaU // 340 // dehAdisparzAntAH sthirazubhasvarasuravihAyodvikaM durbhagam / nirmANAyazaanAMdeyaM pratyekApUrNamagurucatvAri // 340 // aNudayatadiyaM NIca majogiducarimammi sattavocchiSNA / . udayagabAra parANU terasa carimamhi vocchiNA // 341 // anudayatRtIyaM nIcamayogidvicarime satvavyucchinnAH / udyagadvAdaza narAnuH trayodaza carame vyucchinnAH // 349 // 340-341. From "bodies" to the end of "touch" (the fifty sub-classes mentioned in Gatha 47 namely five-bodies, five bondages, five interfusions, six figures, three limbs, six skeletons, five colours, two smells, five tastes and eight touches), the pair of steady ( and unsteady), beautiful (and ugly), (sweet and harsh) voice, celestial (condition

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212 THE SACRED BOOKS OF THE JAINAS. and migratory form), (graceful and awkward) movements, unprepossessing, formation, notoriety, unimpressive, individual, undevelopable, the four not-heavy-light, (self-destructive, other-destructive, and respiration) (one of the two sub-classes) of the third (Feeling-Karma) which is not in operation, and low (family)-(these seventy-two) have existence-cessation in the last but one instant of the (fourteenth stage of) non-vibratory omniscient. And the twelve which are in operation (namely, one of the feeling Karmas, human condition, five-sensed, amiable, mobile, gross, developable, impressive, fame, Tirthankara, human age and high family) and human migratory form--these thirteen have (existence) -cessation in the last (instant). NabhatigiNabhaigi dodo dasa dasasolahagAdihINesu / sattA havaMti evaM asahAyaparakamudiDaM // 342 // nabhasnyekanabhaekaM ve dve daza daza SoDazASTakAdihIneSu / sattA bhavanti evamasahAyaparAkramoddiSTam // 342 // 342. Zero, three, one, zero, one, two, two, ten (subclasses have non-existence in the first eight stages); (and in the nine parts of the ninth stage, there is non-existence) of ten, sixteen, eight, etc, decreasingly, (namely, non-exis. tence of ten, twenty-six, thirty-four, thirty-five, thirty-six forty-two, forty-three, forty-four and forty-five, and in the tenth stage of forty-six, in the twelfth of forty-seven, in the thirteenth of sixty-three, in fourteenth of sixtythree up to last but one instant, and of one-hundred thirty-five at the last instant). (The remaining sub-classes) are in existence. Thus it is said by the unaided Powerful (Lord Mahavira).

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GOMMATASARA. 213 Commentary, The " existence" "non-existence," " existence-cessation" of 148 sub-classes as detailed in Gathas 333 to 342 are shown in the following chart. Note Exis-Existence; non-exis-Non-existence; Exis-cessExistence-cessation. Stages. Exis. Nonexis, Exis-cews. Remarks, 1st 148 2nd 145 3* * Assimilative 2 and Tirthankara. 3rd 147 + Tirthankara. Hellish age. 4th 148 5th 147 $ Sub-human age. 6th 146 0 || Hellish and sub-human age 14 error feeding passions, 3 wrong belief ete., and celestial age, 7th 8th 146 138 9th 138 163 (a) $ Hellish condition and migratory form, Sub-human condition and migratory form, one to 4. sensed, 3 deep sleeps, hot and cold light, common, fide and immobile. ** Partial and total vow preventing 8 passion tt Common inclination. 114 (d) 113 It Female inclination. 112 $$ Lughter etc. 6 minor possions. 106 111 | Male inclination. (9) 105 | ff Perfect right conduct preventinganger, Go. do. do. pride. (h) 104 () 103 Do. do do. deceit. 10th 12th 102 101 16$$ Do. do do. greed. do rond $* 5 knowledge and 4 conation obscuring, 5 obstructive, and 2 sleeps. 85 13th 14th (a) 85 (6) 135 13 The stages from eighth to tenth both inclusive as shown above refer to the destructive ladder ascent.

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$214 THE SACRED BOOKS OF THE JAINAS. khavaNaM vA uvasamaNe variya saMjalapurisamajjhamhi | mamidodo kohAdIyA kamasovasaMtA hu // 343 // kSapaNAmiva upazamane navari ca saMjvalanapuruSamadhye | madhyamadvau dvau krodhAdiko kramaza upazAntau hi // 343 // 343. In effecting the subsidence (of the remaining twenty-one conduct-deluding passions there is a fixed order) as in destructive (ladder), but (the subsidence is in this order; common inclination, female inclination, then the first six minor passions, laughter, etc., male inclination, partial and total-vow-preventing anger, perfect-conductpreventing anger, partial and total vow-preventing pride, perfect conduct preventing pride, partial and total vowpreventing deceit, perfect conduct-preventing deceit, partial and total vow-preventing greed, perfect right-conductpreventing greed, but of the gross kind;-this is the order of subsidence in the ninth stage of subsidential ladder. In the tenth stage of the same ladder, there is the subsidence of the remaining perfect right conduct-preventing greed, i.e., of fine or slight greed (Sukhshama Lobha, viz.) between male (inclination) and perfect right-conduct preventing passions, the middle pairs (namely the partial and total vow-preventing passions) of anger etc. are successively subsided. Commentary. But when a Karma is bound, it must remain in that state for one Avali called Achalavali, that is for an Avali it remains unmoving (Achala) or fixed, i. e. it has no operation, subsidence or destruction. This is only for duration-bondage which is due to passion in which the minimum duration is one Antar muhurta, i.e., at least one Avali and one instant. But in the bondage merely due to vibrations, i. e., in the eleventh stage of subsidence and twelfth stage of destruction and thirteenth stage of vibratory omniscience there is only nominal duration of one instant, because the Karma comes to bind and operate, and leave the soul in the same instant. Thus there is no question of an Achalavali there.

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GOMMATASARA. . . 216 Now let us go back to the subsidence, of any of the twenty-one passions. This subsidence is only of the Karmas bound at least one Avali ago. What as to the matter bound within this Avali? The answer is that the subsidence of this matter will be effected later along with the subsidence of the matter of the other sub-classes which follow in the order given above. For example the matter of the Achlavali of male inclination will subside along with the subsidence of the partial and total vow-preventing anger. NirayAdisu payaDihidiaNubhAgapadesabhedabhieNassa / sattassa ya sAmittaM Nedavvamido jahAjoggaM // 344 // nirayAdiSu prakRtisthityanubhAgapradezabhedabhinnasya / sattvasya ca svAmitvaM netavyamito yathAyogyam // 344 // 344. After this, the inherence (Svamitva) of existence of (the matter bound in the bondage of four) different distinctions of class, duration, fruition and molecule should be considered as proper in the (different quests as) hellish condition, etc. tirie Na titthasattaM NirayAdisu tiya caukka cau tirinn| AUNi hoti sattA sesaM oghAdu jANejjo // 345 // tirazcina tIrthasattvaM nirayAdiSu trINi catuSkaM catvAri triinni| prAyUMSi bhavanti sattAH zeSamoghAt jJAtavyam // 345 // 345. (There is) no existence of Tirthankara in subhuman (condition). And in the hellish, etc. (i.e., in hellish, sub-human, human and celestial conditions); there is (existence) of three (except celestial), 44, and 3 (except hellish) ages (respectively). The existence in the remaining (quests) should be known according to the stages. Commentary. Age Karma is of two kinds: the one which we are consuming, viz, current (Bhujyamana); and the one which is bound for the next incarnation, viz. bound (Badhyamana). In the hellish condition, the 3 (ages) are: current hellish age and the bound subhuman aud human. In the sub-human, the 4 are:- the current subhuman, and all the four bound; In the human, the current human

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216 THE SACRED BOOKS OF THE JAINAS. and all the four bound : In the celestial, the current celestial, and the bound sub-human and human; This is with reference to several souls considered at one time. But in any one soul in any one condition of existence there can be the existence of only two, its current age and the next age bound by it; although a hellish or celestial soul can bind only a human or sub-human age; and a human or sub-human soul can bind any one of all the four ages. oghaM vANeraiye Na surAU titthamatthi tadiyotti / chaTitti magussAU tirie oghaMNa titthayaraM // 346 // progha iva nairayike na surAyuH tIrthamasti tRtIya iti / SaSTha iti manuSyAyuH tirazci aogho na tIrthakaram // 346 // 346. (The existence) in hellish condition (is) as in stages, but not of celestial age, (i.e., 147 exist in the first, second and third hells). The Tirthankara (sub-class exist) up to the third (hell), and the human age up to the sixth, (i.e., in the fourth, fifth and sixth, 146 ; and in the seventh there are 145); in sub-human condition) as in stages, but not Tirthankara (i.e. 147 exist). Commentary. In the 1st 3 hells, 147 (148-celestial age) exist as below :-- Stages. Exis. Non-exis. Remarks. Cessexist. . 147 1st 2nd 144 * Tirthankara + assimila tive 2. Tirthankara. - 3rd 146 147 4th * In 4th, 5th and 6th hells 146 (148. celestial age and Tirthankara) exist as below: Stage. Exis. Non- exis. 1 Cess exist. Remarks. 1st 2nd 146 144 * Assimilative 2. 3rd 146 DON 4th 146

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GOMMATASARA. 217 In 7th hell 145 (148-minus celestial and human ages and Tirthankara) exist as below: Stages. Exis. Non-exis. Cessexis. Remarks. 1st 145 2nd 143 *Assimilative 2. 3rd 145 4th 145 0 1 0 evaM paMcatirikkhe puSiNadare Natthi nnirydevaauu| oghaM maNusatiyesuvi apuNNage puNa apuNNeva // 347 // evaM paJcatirazci pUrNetarasmin nAsti nirydevaayuH| zroghaH manuSyatrayeSvapi apUrNake punarapUrNe iva // 347 // 347. Similarly (147) in the five (kinds of) sub-humans (viz., general-Samanya, 5-sensed, with female inclination, developable, and un-developables); but in the other than developable (i. e., in the completely undevelopable subhuman only 145 exist), (there) is no existence of hellish and celestial ages; is the 3 (viz., general, developable and with female inclination) humans (148) as in stages; in the (completely) undevelopable (humans) the same as in (the completely) undevelopable (sub-humans, viz., 145). Commentary, In sub-human condition 147 (148 -Tirthankara) exist as below > Stages. Exis. Non-exis. Cessexis. Remarks. 1st 2nd Assimilative 2. 3rd 147 145 147 147 145 tHellish and human ages. 4th 5th ON In completely undevelopable sub-humans, there are no hellish and celestial ages, therefore, only 145 exist in wrong-belief stage,

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218 THE SACRED BOOKS OF THE JAINAS, In the humans like the stages 148 exist as below: -- - Stages, Exis. Non. exis. Cess. exis. Remarks. 1st 148 2nd 145 * Assimilative 2 and Tirthankara. 3rd 147 [ + Tirthankara. 4th 148 flellish and gab-human ages. 5th 146 6th 146 7th { 146 } - 1 8tii } / 138[ } S As in stages. Current human age exists indestructive ladder. In 8th, 9th and 10th stages in subsidentialladder with subsidential belief 146 or 112 and with destructive belief 138 exist. 138 9th {@ ) i0 165 122 b / c / l b b s b th tth mth thm b b b th z 0 0 0 26 114 3 113 35 112 36 106 4p 105 104 44 103 45 Note in 11th stage 141 or 142 (148-2 ages and 4 error-feeding passions for 138 exist. 10th } / i02 12th j01 47 13th 85 63 14th 85 63 In humans with female inclination, there is no existence of Tirthankara in the destructive 1adder, so in 8th stage only 137 exist, In completely undevelopable 145 exist like that of sub-humans, the stage is wrong-belief only.

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GOMMATASARA. 219 moghaM deve Na hi NirayAU sArotti hodi tiriyaauu| bhavaNatiyakappavAsiyaitthIsu Na titthayarasattaM // 348 // aoghaH deve na hi nirayAyuH sAra iti bhavati tirygaayuH| bhavanatrayakalpavAsikastrISu na tIrthakarasattvam // 348 // 348. In celestial (condition the existence is) as in stages, but (there is) no hellish age (thus 147 exist). The sub-human age exists up to the Sahasrara (or twelfth heaven). (Thus in thirteenth heaven and beyond there is) existence of 146). In the three, residentials (peripatetics and stellars) and in the female heavenly beings, (there is no existence of Tirthankara ; (thus 146 only exist). Commentary. In heavens 1st to 12th, 147 (148-hellish condition) exist as below: Stages. Exis. Nonexis. Censexis Reinrks. 1st 146 * Tirthankara. 2ud 144 3+ + Tirthankara and assimilative 2. 3rd 146 4th 147 In 13th heaven to 9 Graiveyakas, 146 (148-hellish and sub-human ages) exist as below: Stages. Esis. Non. exis. Cess. existence. Remarks, 145 lot Und 3rd * Tirthankara. + Tirt hankara and a similative 2. 143 3 145 146 In 9 Anudishas and 5 anuttaras, 146 (148-hellish and subhuman-ages) exist in right belief stage only.

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220 THE SACRED BOOKS OF THE JAINAS. In Residentials 3 and heavenly females 146 (148-Tirthankara and hellish age) exist as below: Cess. Stages. Exis. Nonexis. Remarks. exis. 1st 146 2nd 144 3rd 146 4th 146 oghaM paMcakkhatase sesidiyakAyage apuNNaM vaa| tevaduge Na NarAU savvatthuvvellaNAvi have // 346 // moghaH paJcAkSatrase zeSendriyakAyake apUrNa vaa| tejodvike na narAyuH sarvatrodvellanApi bhavet // 346 // 349. In the 5-sensed beings and in mobile embodiment, (148 exist) as in stages. In the remaining senses and embodiment (145 exist) as in the completely) undevelopables. (But) in the two fire (and air embodiments, there is) no human age (i,e., 144 exist). In all the (senses and embodiments) there is untwist. ing (Udvelana) also of the sub-classes). Commentary. Udvelana literally untwisting - is a technical term for transforming the bound Karmie matter of one class into another class. This is like the Visanyojana mentioned in note to Gatha 336, Visanyojana, Udvelna, and Sankramana are alike in this, that the matter of one sub-class of Karma is changed into that of another. But the difference is this that Visanyojana is effected only by means of the three special thought-activity attainments(Karana-labdhi; viz. Adhah Karana,lower thought-activity, Apurva Karana, new thoughtactivity, and Anivritti KaraNGa,advanced-thought-activity, see note to Gatha 336 above). In Udvelana the matter of the bound sub-class is. 80 to speak, unbound or twisted back and is then transformed into

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GOMMATASARA. another sub-class, without the help of the special three thoughtactivities. In Sakramana there is neither the untwisting, nor the three special thought-activities but simple transformation of the matter of one into that of another sub-class. 221 N.-B.-No necessity of chart. In one to 4-sensed and earth, water and vegetable bodied there are 2 stages 1st and 2nd, in fire and air bodies only one stage of wrong-belief. hAradu sammaM missaM suraduga khArayacaukkamaraNukamaso / uccAgodaM maraNudugamuvvellijjati jIvehiM // 350 // AhAradvi samyaka mizraM suradvikaM nArakacatuSkamanukramazaH / uccai manudvikamudvelyante jIvaiH / / 350 / / 350. The two assimilative (body and limbs), clouded belief, mixed (belief), the two celestial (condition and migratory form), the 4 hellish (condition and migratory form and fluid body and limbs), high family and the two human (condition and migratory form, (these 13 sub-classes) are gradually untwisted by souls, (i.e., are transformed in the Udvelana mode). cadurgAdimicche cauro igivigale chappi tiriNa teuduge / siyatthi tthi sattaM sapade upparANaThANevi // 351 // caturgatimithye catasraH ekavikale SaDapi tisraH tejodvike / syAdasti nAsti sattvaM svapade utpannasthAnepi // 351 // 351. In the four conditions in the wrong-belief(stage) (there is untwisting) of the (first) four (of the above thirteen); in one and not all (ie., two to four-sensed beings and in earth, water and vegetable embodiments) of the ( next ) six also (viz, of ten); in the two fire ( and air embodiments) of the (last) three. In their own place (i. e., Svapada so long as a particular soul is in a particular quest), and in the birth instant (i.e., at the moment of birth Utpanna Sthana, when the sub-classes of the last incarnation are in existence), there is the existence (of the above sub-classes) (from some point of view, and) is not (from some other point of view),

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222 THE SACRED BOOKS OF THE JAINAS. Commentary. Thus a soul in all four conditions, in the wrong-belief stage and with painful thought-activity, having no existence of Tirthankara, hellish and celestial age Karmas, has the existence of 145. On untwisting the first two, viz., assimilative body and limbs, there is the existence of 143; again on untwisting the clouded-right belief, it retains 142; and then on untwisting the mixed belief, the existence is of 141. This is in their own place. In the one to four-sensed and in the earth, water, and vegetable embodiments 145 exist, but if there is untwisting of the first two, three, four, six or ten, then there is existence of 143, 142, 141 in the birth instant (Utpanna Sthana), and of 139 and 135 respectively in their own place (Sva Sthana). In the two, fire and air enbodiments, 144 exist, viz., all the 148 except the four, Tirthankara, hellish, celestial and human age. And on untwisting the first two, three, four, six or ten, in the birth instant (Utpanna Sthana), they have the existence of 142, 141, 140, 138, 134. On further untwisting in their own places of the high family or of high family and the human condition and migratory form they have existence of 133 and 131 respectively. The last two existences of 133 and 131 are also found in the birth instant (Utpanna Sthana) of one, two, three and four-sensed and earth, water, and vegetable embodiment. The one-sensed, etc., refer to the sense-quest and earth, etc., to the embodiment-quest. puNNakArasajoge sAhArayamissagevi saguNoghaM / vegguzviyamissevi ya Navari Na mANusatirikkhAU // 352 // pUrNaikAdazayoge sAhArakamizrakopi svaguNaudhaH / vaigUrvikamipi ca navari na maanusstirygaayuH|| 352 // 352. In the eleven vibrations of the developable (i.e., four of mind, four of speech, and three of body, i.e., physical, fluid and assimilative), and in (the vibration of) the assimilative mixed (with physical body the existence is) as in their stages (viz. of 148); the same in (the vibration of) fluid mixed (with karmic body), but (in it there is) no (existence of) human and sub-human ages (viz., 146 exist).

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GOMMATASARA. orAlamissAjoge oghaM suraNiraya AugaM rAtthi / tamisvAmage Na hi titthaM kammevi saguNoghaM // 353 // aurAlamizrayoge oghaH suranirayAyuSkaM nAsti / tanmizravAmake na hi tIrthaM kArmepi svaguNaughaH // 353 // 223 353. In the vibration of physical mixed (with karmic body, the existence is) the same as in the stages (viz., of 148, but there) are no celestial and hellish ages (viz. only 146 exist), And in this mixed (vibration ) in wrong-belief (stage, there is) no Tirthankara also (viz. only 145 exist). In the karmic (body vibration) also (the existence is) as in its stages (viz. of 148). Commentary, In the physical mixed vibration, the existence is of 146 (148-2 ages). The number varies with reference to the stages, first, second, fourth and thirteenth. In Karmic body vibration the existence in stages is as below:First stage, 148, second stage, 144 (viz. 148-4, Tirthankara, assimilative 2, hellish age); fourth-stage, 148; thirteenth stage, 85. vedAdAhArottiya saguNoghaM vari saMDhIkhavage / kirAhaduga suhatilessiyavAmeviNa titthayarasattaM // 354 // vedAdAhAra iti ca svaguNaughaH navari SaNDhastrIkSapake / kRSNadvikazubhatrilezyikavAmepi na tIrthaMkarasattvam // 354 // 354. In (the remaining quests, i. e. ) from sex up to assimilation (quest), (the existence is) as in their stages (viz. of 148); but (there) is no existence of Tirthankara in the soul, with common or female inclination, on the destructive (ladder), and in the soul with the two black and blue (thought-paints ), and also (in the soul with) three good thought-paints, but in the stage of wrong-belief. Commentary. In female or common sex inclination, the existence is of 148, but no Tirthankara in a soul on the destructive ladder with female or common inclination; in male, 148.

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224 In passion quest all 148 exist. In knowledge quest in the three right and wrong-knowledges 148 exist. In mental knowledge 146, (viz. 148 minus hellish and sub-human ages) exist, the stages are seven from sixth to twelfth. In perfect knowledge, 85 exist; but at the end of 14th only 13 exist. In control quest existence is like their stages. In ocular and non-ocular quest, 148 exist; the stages, are from first to twelfth. In visual conation, 148 exist; the stages are from fourth to twelfth. In perfect conation, like perfect knowledge. In black or blue thought-paint, 148 exist as below. In three bad thought-paints, Tirthankara Karma does not begin to be bound. One with Tirthankara Karma which has bound hellish age even goes to hell with the grey-paint. Non- Cess Stage. Exis. exis. exis. 1st THE SACRED BOOKS OF THE JAINAS. 147 1* 2nd 145 3+ 3rd 147 4th 1 148 0 0 0 0 Remarks. * Tirthankara. + assimilative 2 and Tirthankara. In grey thought paint, 148, 145, 147 and 148 exist in the first to the 4th stages, respectively. In yellow and pink, 148 exist, stages are first to seventh. No Tirthankara exists in wrong-belief stage, because one which goes to hell goes with painful thought. In three good paints right-belief is not destroyed. 147, 145, 147, 148, 147, 146, and 146 exist, in stages in 1 to 7 respectively. In white paint, 148 exist, as in the first thirteen stages. abhavvasiddhe Natthi hu sattaM titthayarasammamissANaM / AhAraca ukkassavi asariNajIve titthayaraM // 355 //

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GOMMATASARA. 225 prabhavyasiddhe nAsti hi sattvaM tIrthakarasamyagmizrANAm / / zrAhAracatuSkasyApi asaMjJijIve na tIrthakaram // 355 // 355. In not-would-be-liberated soul (quest) there is no existence of the (seven, viz.,) Tirthankara, cloudedbelief, mixed-belief and the four assimilative (body, limbs, bondage and fusion ; viz., 141 exist). In irrational soul (there no existence of) Tirthankara. Commentary. In subsidential right-belief, 148 exist; stages are 8 as below :Stages. Exis. Non-exis. Cess-exis. Remarks. 4th 148 5th 147 17 * Hellish age. + Sub-human age. 6th 146 7th 146 146 8th 9th 146 10th 146 2 0 11th 146 1 2 1 0 In destructive-subsidential right-belief 148 exist; stages are from fourth to seventh as in subsidential. In the destructive right-belief 141 exist as below: 5th Stages. Exis. Non-exis. Cess-exis. Remarks. 4th 141 * Hellish and sub-human age. 139 + This believer in 5th stage must be human. 6th 7th 139 Celestial age. 8th 138 9th to as stages. 14th In rationals, 148, exist, the stages are first to twelfth. In irrationals 147 exist, stages are first and second. 139

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226 THE SACRED BOOKS OF THE JAINAS. kammevANAhAre payaDINaM sttmevmaadese|| kahiyamiNaM balamAhavacaMdacciyaNemicaMdeNa // 356 // kArme evAnAhAre prakRtInAM sttvmevmaadeshe| kathitamidaM balamAdhavacandrArcitanemicandreNa // 356 // 358. In the non-assimilative (quest the existence is) as in the Karmic (body vibration). ___Thus the existence (of sub-classes) in the quest (Margana). (All) this is told or described by Nemichandra, adored by Baldeo and Madhava Chandra. Commentary. See commentary on Gathas 332. In assimilative quest 148 exist; stages are the first thirteen. In non-assimilative quest 148 exist as below : Stages. Exis. Nonexis. Cessexis. Remarks. 1st 148 2nd 144 * Hellish age + assimila tive 2 and Tirthankara. 4th 148 13th 85 14tht 85 + Last but one instant. 14tht ___13. 185 | 13 Last instant. .so me tihuvaNamahiyo siddho buddho NiraMjaNo Nicco / disadu varaNANalAhaM buhajaNaparipatthaNaM paramasuddhaM // 357 // sa me tribhuvanamAhitaH siddho buddho niraJjano nityH| dizatu varajJAnalAbhaM budhajanaparimArthanaM paramazuddham // 357 //

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GOMMATASARA. 227 357. May the (Lord Neminatha, the 22nd Tirthankara), adored by the three worlds, liberated, enlightened, free from dirt (of Karmic matter), everlasting-grant me the attainment of highest knowledge, the only fit object of prayer for the wise people and supremely pure. End of Chapter II. CHAPTER III. Different divisions of existence places or of gradations of existence (Sattva Sthana Bhanga), NamiUNa vaDDamANaM kaNayaNihaM devarAyaparipujaM / payaDINa sattaThANaM oghe bhaMge samaM vocchaM // 358 // natvA varddhamAnaM kanakanibhaM devarAjaparipUjyam / prakRtInAM sattvasthAnamoghe bhaGgena samaM vakSyAmi // 358 // 358. Having bowed to (Lord) Vardhamana (the 24th Tirthankara) gold like and adored by the King of celestials (i. e., by Indra), I shall speak of existence places of the sub-classes with (their) divisions in the stages. Commentary. Here Sattva Sthana or existence place means the number of subclasses which can exist in a soul at a time at a given instant. This number may remain the same, but sub-classes forming the number may change. The different ways in which this can happen are called the different divisions (or Bhangas) of existence. AugabaMdhAbaMdhaNabhedamakAUNa vaeNaNaM pddhm| bhedeNa ya bhaMgasamaM parUvaNaM hodi bidiyamhi // 356 // AyuSkabandhAvandhanabhedamakRtvA varNanaM prathamam / bhedena ca bhaGgasamaM prarUpaNaM bhavati dvitIyasmin // 35 // 359. The first account is by not making any distinctions of bondage or non-bondage of age-Karma. In the second, the account is by making that distinction, and with (Consequent) divisions.

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228 THE SACRED BOOKS OF THE JAINAS. savvaM tigega savvaM cegaM chasu dogiNa causu chadasa ya duge| chassagadAlaM dosu tisaTTI parihINa paDi sattaM jANe // 360 // sarva trikaikaM sarva caikaM SaTsu dvayaM catuSu SaT daza ca dvike / SaTUsaptacatvAriMzat dvayoH triSaSTiHparihInaM pratisattvaMjAnIhi 360 360. Know the existence (of sub-classes in each of the stages to be as follows): - All (viz. 148 in the first); (all except) three (viz,, Tirthankara and assimilative two, viz. 145 in the second); (all except) one, (viz. Tirthankara, namely 147 in the third); all (148 in the fourth), (and) one (less, viz. 147 except hellish age in the fifth). (In the next) six (stages including the four of the subsidential ladder, in a soul with subsidential right-belief there is existence of all except) two (viz, hellish and sub-human ages, namely 146); (but in the soul which has effected the transformation (Visanyojana) of the four error-feeding passions into lesser passions in any of the fourth, fifth, sixth or seventh stages before ascending the subsidential ladder the existence) in the four (viz. in eighth, ninth, tenth, and eleventh stages is of all except) six (i, e., of 112). In the two (viz. eighth and ninth stages on the destructive ladder there is existence of all except) ten (viz. 7 deluding right-belief and 3 ages, i, e., of 138). In the two (viz. the tenth and twelfth stages on the destructive ladder there are all except) 46 and 47 (viz. 10, 36 destroyed in the ninth, and an additional one destroyed in the tenth stage namely of 102 and 101). (In the 13th and 14th stages all) except 63 (viz. 85 exist). (But in the last instant of the 14th stage there is existence only of thirteen), sAsaNamisse dese saMjadaduga sAmagesu NatthI ya / titthAhAraM titthaM NirayAU NirayatiriyAuaNaM // 361 //

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GOMMATASARA. sAsAdanamizra deze saMyatadvike zAmakeSu nAsti ca / tIrthAhAraM tIrthaM nirayAyuH nirayatiryagAyuranam // 361 // 361. In the downfall (stage there) is no (existence of three, viz.) Tirthankara and assimilative (body and limbs), (in) mixed of Tirthankara; in the partial vow, of hellish age; in the two ( imperfect and perfect ) vow (stages). of hellish and sub-human ages, (and in the four stages) on subsidential (ladder, there is no existence of six, namely hellish and sub-human ages and the four) error (feeding passions ) . 229 Commentary. The first account of existence of sub-classes end here and the second account with reference to existence places and their divisions is described in the following Gathas. viguNaNava cAri ahaM micchatiye ayadacausu cAlIsaM / tiya uvasamage saMte cauvIsA hoMti patteyaM // 362 // dviguNanava catvAri zreSTa mithyatraye yatacaturSu catvAriMzat / zrINi upazAmake zAnte caturviMzatiH bhavanti pratyekam || 362 // cauchakkadi caugrahaM cauchakka ya hoMti sattaThANANi / nAgabaMdhAbaMdhe ajogite tado bhaMgA // 363 // catuHSaTkRtiH caturaSTa catuHSaTUkaM ca bhavanti sattvasthAnAni / AyuSkabandhAvandhe ayogyante tato bhaGgAH // 363 // 362-363. (There) are double of nine (18), four and eight (existence places Sattva Sthana respectively) in the three (stages of) wrong- belief (downfall and mixed); forty (each) in the (next) four ( stages of) vowless (right-belief, partial, imperfect and perfect vow ); 24 each in the three (viz. eighth, ninth, and tenth) on the subsidential (ladder) (and also) in (the eleventh stage of ) subsided ( delusion); four, square of 6 (viz. 36), four, eight, four, and six (respectively in the eighth, ninth, tenth and twelfth stages of destructive ladder, and in thirteenth and fourteenth

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230 THE SACRED BOOKS OF THE JAINAS. stages). (The above) are the existence places with regard to bondage and non-bondage of age- Karma ( from wrongbelief) up to the end of non-vibratory (omniscient.) paNAsa bAra chakkadi vIsasayaM aTThadAla dusa dAlaM / aDavIsA bAsaDI aDacauvIsA ya aTTha cau aTTha // 364 // paJcAzatdvAdaza SaTkRtiH viMzazataM aSTacatvAriMzat dvayoH catvAriMzata / aSTAviMzatiH dvASaSTiH aSTacaturviMzatiH ca aSTa catvAri aSTa || 364 // 364. (There are divisions, Bhangas, in the existence places said above), (in the eighteen places of wrong-belief), fifty ; twelve (in the second stage); square of six (i. e., thirty-six), 120, 48 ( respectively in third, fourth and fifth stage); forty (each in the next) two (stages of imperfect and perfect vow ) ; twenty-eight, sixty-two, twenty-eight, (twenty)-four, eight, four, and eight (in the remaining seven stages, respectively). dutistattaNavekarasaM sattarasamUNavIsamigivIsaM / hINA savve sattA micche baddhAugidaramegUNaM // 365 // dvitriSaTsaptASTanavaikAdaza saptadazonaviMzamekaviMzam / hInA sarvA sattA mithye baddhAyuSkamitaradeko nam // 365 // 365. All (i. e., 148) minus two, three, six, seven, eight, nine, eleven, seventeen, nineteen, and twenty-one exist in the wrong-belief ( stage in the soul), which has bound ageKarma (for the next incarnation ). In the other (viz., in the soul which has not bound its next age-Karma there would be) one (further) less, (in each ). Commentary. Thus there are 20 existence places but two of them are similar, therefore 18 places are counted. tiriyA ugadevAugamarANadarAugadugaM tahA titthaM / devatiriyAusahiyA hAracaukkaM tu chaccede // 366 //

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GOMMATASARA. 231 tiryagAyuSkadevAyuSkamanyatarAyuSkadvikaM tathA tIrtham / devatiryagAyussahitamAhAracatuSkaM tu SaTcaitAH // 366 // AudgahAratitthaM sammaM missaM ca taha ya devadugaM / NArayachakaM ca tahA NarAuuccaM ca maNuvadugaM // 367 // AyudvikAhAratIrtha samyaM mizraM ca tathA ca devadvikam / nArakaSaTkaM ca tathA narAyurucaM ca mAnavAdvikam // 367 // 388-67. (In the 1st stage in the soul which has hound next age the first existence place is of 146, i. e., of all except) sub-human age and celestial ages. (This is only for hellish or human souls which have bound the human and hellish next age respectively). (In the next existence place there are 145, viz., all except) Tirthankara and any two of the ages other (than the current one and the one next bound); (in the third existence place there are 142 vis., all except) the six (i. e.,) celestial and sub-hum in ages and the four assimilative (body and limbs, bondage and fusion) ; (in the fourth existence place there are 141, viz., all except seven, viz., any) two ages, the four assimilative (body, limbs, bondage and fusion) and Tirthankara ; (in the fifth existence place there are 140 viz., all except eight, viz., the above seven and) the clouded-belief ; (in the sixth, deduct) mixed-(belief also thus leaving 139); (in the seventh deduct) also the two celestial (condition and migratory form, thus leaving 137); (in the eighth deduct) also the six, hellish(condition and migratory form, fluid body and limbs, bondage and fusion thus leaving 131); (in the ninth, deduct) also hellish age and high(family thus leaving 129); (in the 10th deduct) also the two human (condition and migratory form thus leaving 127). vellidadevaduge bidiyapade cAri bhaMgayA evN| sapade paDhamo bidiyaM so ceva Naresu uppaNNo // 368 //

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232 . THE SACRED BOOKS OF THE JAINAS. udvelitadevadvike dvitIyapade catvAro bhagA evam / svapade prathamo dvitIyaH sa caiva nareSu utpannaH // 368 // veguvvaaTTarahide paMciMdiyatiriyajAdi suvvrnne| surachabbaMdhe tadiyo Naresu tabbaMdhaNe turiyo // 366 // vaigUrvASTarahite pazcendriyatiryagjAtiSUpapamne / suraSaDvandhe tRtIyo nareSu tadvandhane turIyaH // 366 // 338-89. Having effected Udvelana (or) transformation of the two celestial (condition and migratory form) (in the 41st Bhanga or division the one to four-sensed sub-humansoul) in the second part (of the seventh pair of places there are) four divisions thus:--the first (viz., 42nd) (is) in its own condition (i. e., sub-human), the second, in the same soul born among the humans 143rd division); (then the same soul) without the eight fluid (body), etc., being in the genus of five-sensed, sub-humans, and having bound the celestial six (has) the third (or 44th division); (and if the same soul) binds those (6) among the humans, (it is) in the 4th (or 45th division). (See chart further on.) NAraka chakkuThavelle AugabaMdhujhide dubhaMgA hu| igivigalesigibhaMgo tammi Nare vidiyamuppaeNe // 370 // nArakaSaTkodvelye Ayurvandhojjhite dvibhaGgo hi / ekavikaleSvekabhaGgA tasminnare dvitIyamutpanne // 370 / / 370. Having effected Udvelana or transformation of the 6 hellish (etc., mentioned in division 44), and not having bound the age Karma, (the one to four-sensed, and human soul have)two divisions one(i.e., the 47th division is) in the one and not-all (i. e., two to four-sensed), and the same being born in humans, (has) the second (or the 48th division). (See chart further on).

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GOMMATASARA. bidiye turiye paNa he paMceva sesa ekaM / bigacapaNa sattayaThANe cattAri aTTage dori // 371 // dvitIye caturthe paJcame SaSThe paJcaiva zeSake ekaH / dvikacatuHpaJcaSaTsaptamasthAne catvAraH aSTame dvau // 371 // 371. (In the age-bound places) in the second, fourth, fifth, and sixth ( there are) five (divisions in each, and) in the remaining (viz., first, third, seventh, eight, ninth, and tenth) one (each ). ( In the non-bound-age places) in the second, fourth, fifth, sixth and seventh ( there are) four (divisions each) ; in the eighth, two ; ( and in the remaining, viz, first and third, one each; this includes the two divisions 17A9 and 18A10 of the chart). 283 Commentary. Thus in the wrong-belief stage the total divisions of bound-age places are 26, and of not-bound age places, 24, or 26 if 17A9 and 18A10 are included). sattatigaM AsANe misse tigasattasattaeyArA / parihINa savvasattaM baddhastiyarasya egUNaM // 372 // saptatrikamAsAne mizre trikasaptasaptaikAdaza / parihInaM sarvasatvaM baddhasyetarasyaikonam // 372 // 372. In (the second or) downfall (stage, there are 2 existence places of 141 and 145, viz.) all the existing (148) minus seven and three. (In the third or) mixed (stage there are four places of 145, 141, 141, and 137, viz. all 148 minus) 3, 7, 7, and 11, ( this is) in the bound (age part). In the other (i.e., in the non-bound part in all the places there is) one (sub-class) less. ( See chart further on ). titthAhAraca ukkaM aNNadarAugadugaM ca sattede / hAraca ukkaM vajjiya tiriNa ya kehUM samuddihaM // 373 // tIrthAhAracatuSkamanyatarAyuSkadvikaM ca saptaitAH / AhAracatuSkaM varjayitvA tisrazca kaizcit samuddiSTam || 373 ||

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234 THE SACRED BOOKS OF THE JAINAS. 873. (In the second stage) the seven (deducted are) Tirthankara, the four assimilative (body and limbs, bond - age and fusion) and the two ages other (than the current and the next bound-age); but only three, omitting the four assimilative (body, etc.,) are mentioned by some (Acharyas). titthagadarAudugaM tiriyavi sahiya taha ya sattaM ca / hAracakke sahiyA te caiva ya hoMti eyArA // 374 // tIrthAnyatarAyurdvikaM tisra api anasahitAH tathA ca sattvaM ca / AhAracatuSkeNa sahitAstAH caiva ca bhavanti ekAdaza // 374 // 374. (In the third stage, the deduct-sub-classes are three, viz.) Tirthankara and the two ages other ( than the current and the next bound-age); (seven, i.e.,) these three with the four error-(feeding passions); (or seven, viz.) the above (three) with the four assimilative (body and limbs, bondage and fusion ) ; and the (four error-feeding passions being added to these seven) become eleven. (See chart further on). sANe paNa igi bhaMgA baddhassiyarassa cAri do ceva / misse paNa bhaMgA baddhassiyarassa cau caU aiyA // 375 // sAne paJca eko bhaGgA baddhasyetarasya catvAro dvau caiva / mizre pazcapaJca bhaGgA baddhasyetarasya catvArazvatvAro jJeyAH // 375 // 375. In the downfall (stage there are) five and one divisions of the (two) bound (age places) and four and two of the other (i.e. the two non-bound age places). In the mixed (stage) five divisions each ( of the ) bound (age places ) and four each of the other (ie, non-bound places ) should be known. ( See chart further on ).

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GOMMATASARA. 235 Commentary, Explanatory chart for Gathas 366-371. Let A-Age non-bound, and B age bound. Serial No. Serial No. | Serial No. of existence stages. places. divisions. of of The existing sub-classes each division with remarks. of (1), B. 1. wrong belief. 146, All but sub-human and celestial ages. This is in a wrong believer having bound hellish age going to the 4th stage with the destructive-subsi| dential right-belief, there binding the Tirthankara sub-class, but then coming down to the 1st stage of wrong-belief, one Antar-muhurta before his death. Note 1. But there is no beginning to bind the Tirthankara Karma in a soul, with a current human age and the next bound human or sub-human age. Note 2.-A human soul who has bound the next celestial age, and is in the 4th, 5th, 6th or 7th stage, never falls down to the first. Note 3.- A hellish soul, who has bound the next human age, and has also Tirthankara Karma in existence, is never in this stage of wrong-belief for 6 months before death, as the ceremonies of conception begin in the Middle Region for those 6 months. Such a soul has the existence of 146, but is in the 4th stage for the 6 months.

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236 Serial No. Serial No. Serial No. of existence places. of stages. I wrong belief. THE SACRED BOOKS OF THE JAINAS. (2) A-1. (3) B. 2. of divisions. (2) (3.) he. & s. (4.) he. & h. (5.) s. & h. (6.) s. & c. (7.) h. & c. The existing sub-classes of each division with Remarks. 145, all but human, sub-human and celestial ages. The same soul, as above, being born in hell, in its incompletely undevelopable state, has only its current age, viz., does not bind the next age; and therefore only 145 exist. 145, all but the 2 ages which are neither current nor bound and the Tirthankara, here are 5 divisions. There are 12 possible combinations as human and sub-human can bind any of the four ages, but celestial and hellish can bind only either human or sub-human ages. Here Hellish-he, Human-h, Sub-human-s and celestial-c. Current Next bound. Division he. he. 8. s. s. s. h. h. h. h. c. c. S. h. he. sh. c. he. s. h. c. s. h. 1 2 0 034 0 0 0 0 0. Those divisions which are repeated, or have one and the same ages as current and bound, must not be counted and have therefore a zero under them, thus only 5 are counted and marked 1 to 5.

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GOMMATASARA. 237 of Serial No. Serial No. Serial No. of of existence stages. places. divisions. (4)A. 2. wrong (9) belief. (10) -(11) The existing sub-classes of each division with Remarks. 144, all but the next bound age Karma in the (3) B. 2. above. Beings of all the four conditions have each 144 in existence with one of 4 ages of which is current (i. e., 148-3 ages and Tirthankara). (5) B. 3. (12) 142, all except assimilative body limbs, bondage, and fusion, and sub-human and celestial ages. A wrong-believer goes to the 7th stage and either does not bind or binds and then again becoming a wrong-believer transforms the 4 assimilative body, etc. and in the wrong-belief stage binds hellish age. Then becomes subsidential right-believer or thereafter destructive subsidential-right-believer in the 4th stage, and begins the bondage of Tirthankara Karma, and returns to wrong-belief one Antar-muhurta before death, to go to 2nd or 3rd hell. Then he has the 142. (6) A. 3. 1 (13) 141, all of the last, but the human age. The soul in (5) B. 3. goes to hell and there in the incompletely undevelopable condition has only one age. 141, all but 2 ages and Tirthankara as in (3) B. 2., and the 4 assimilative body, etc., as in (5) B. 3. In this also the 12 combinations give 5 divisions as in (3) B.2. (7) B. 4. (14) (15) (16) 17 (181 (19) (20) (21) (22) (8) A. 4. 1 140, all the last 141 but the next bound age Karma as in (7) B. 4. (see (4) A. 2). These four divisions are with reference to four conditions of life.

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238 THE SACRED BOOKS OF THE JAINAS. Serial No. Serial No. Serial No. of existence of stages. places. I divisions. of (9) B. 5. wrong belief. The existing sub-class of each division with Remarks. 140, i. e., 141 of (7) B. 4 except clouded belief. In this also there are 5 divisions as in (3) B. 2. and (7) B. 4. 139, all the last 140, but the next bound age Karma as in (9) B.5. (see (4) A. 2, (8) A. 4). Here also there are four divisions. (10) A. 5. (11) B 6 (23) (24) (25) (26) (27) (28) (29) (30) (31) (32) (33) (34) (35) (36) (37) (38) (39) (40) (41) 139, all as in (9) B. 5, except mixed belief. The divisions are 5 as in (9) B. 5. (12) A. 6. 138, all the last 139 but the next bound age-Karma. The divisions are 4 as in (10) A. 5. (13) 137, all except the eleven viz., hellish and celestial ages, the 4 assimilative body, limbs, bondage and fusion, the Tirthankara. clouded and mixed belief, and celestial condition and migratory form. This is in one to four-sensed sub-human soul which has effected Udvelana of celestial condition and migratory form. This, being a one-to-four-sensed sub-human soul, can have a bound next age of human or sub-human only. Thus there are 2 divisions. But only one is counted as subhuman current and human next bound age. The sub-human current and sub-human bound counts only as one. See the Zeros in (3) B2.

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Serial No. Serial No. Serial No. of existence places. of stages. I wong belief. (14) A. 7. (14) A. 7. (14) A. 7. (14) A. 7. GOMMATASARA. . of divisions. (42) (43) (44) (45) 239 The existing sub-class of each division with Remarks. 136, the last 137 except the next bound age Karma. 136, the soul in (13) B.7, dies and is born as human, then in the incompletely undevelopable state, it has this division. In this state there is no bondage of the four, celestial condition, migratory form, fluid body and limbs and age. The soul in (13) B7 instead of the Udvelana of the 2 in (13) B.7. here effects Udvelana of 8, i. e., of the hellish and celestial conditions and migratory forms, and of fluid body, limbs, bondage and fusion. Thus it has 131 instead of 137 of (13) B7. Then dies and is born as 5 sensed sub-human. And as there is no bound age, there are 130 only. In its developable state it binds 6, i. e., the above 8 except the 2 hellish condition and migratory form. Thus it has 136. 136, the same soul, in the last, dies and is born a human with 130, and binds 6, i. e., celestial condition and migratory form, fluid body, limbs, bondage and fusion.

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240 THE SACRED BOOKS OF THE JAINAS: of (48) Serial No. Serial No. Serial No. The existing sub-class of of existence of stages. places. divisions. each division with Remarks. (15) B. 8. 1 (46) 131, the 131 mentioned under wrong (14) A. 7, (44). But this is a soul belief. which effects no Udvelana of celestial condition and migratory forrn, because they did not exist in it. It effects Udvelana of 6 only. Thus in this bhanga, there is current sub-human and bound human age, or current sub-human and bound sub-human; only one is counted. (16) A. 8. 1 (47) 130, the last 131 except the next bound age Karma, viz., the last soul without the bound hu man age. (16) A. 8. 130, the same, dying and reborn as human. In its incompletely undevelopable state, there is no bondage of the next age Karma and therefore the exis tence is of the same, i. e., 130. (17) B. 9. T (49) 129, i. e., 131 of (15) B. 8. ex cept high family and human age. Fire and air bodied souls effect Udvelana of high-family and have no human age. They bind only sub-human age. (17) A. 9. (49) Therefore there is only one division. (18) B. 10.1 (50) 127, i. e., 129 except human condition and migratory form. The above soul effects Udvelana of the human condition and mig ratory form. (18) A. 10. (50) And these would remain whe ther it binds or not the sub-hu man next age. Thus these are 18 existence places, and 50 divisions in wrongbelief stage.

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GOMMATASARA. ." 241 Explanatory Chart for Gathas 372-315. Serial No. Serial No. Serial No. The existing sub-classes of of existence of stages. places. | divisions. each division with Remarks. (1) B. 1. II. Downfall Stage. SNOST 141, i. e., 148 except the 7 viz., any 2 ages except current and next bound, Tirthankara, assimilative body, limbs, bondage and fusion. There are 5 divisions as in I (3) B, 2. (2) A. 1.1 140, all the above except bound age. There are 4 divi. sions as in I. (4) A. 2. (3) B. 2. (10) (4) A. 2. (11) (4) A. 2. (12) 145, all except the 3 viz., any 2 ages except current and next bound, and Tirthankara. 144, 1. e., the above except bound age. There are 2 divi. sions. A human subsidential right believer binds the 4 assimilative body, limbs, bondage and fusion. Then by operation of an error-feeding passion falls down to the downfall stage. 144, The same soul having formerly bound a celestial age, dies in 2nd stage and is born as a celestial in the downfall stage, by the operation of an errorfeeding passion. It has only current celestial, but no next bound-age. Till then it has the same 144 in existence. According to some saints, a second subsidential right-believer (Dvitiya Upshama-Samyak-Drishti), hay. ing bound a celestial age, does not die in the second stage. Thus there are only 11 divisions (see Sanskrit commentary.) ing Intial righamyak: age,

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242 THE SACRED BOOKS OF THE JAINAS. Serial No. Serial No. / Serial No. of of existence of stages. places. I divisions. HIIT (1) B. 1. Mixed stage. The existing sub-classes : of each division with Remarks. 145, i. e., all as in II (3) B2. There are 5 divisions as in I (3) B. 2. (2) A . 144, There are 4 divisions as in I (4) A. 2. (3) B. 2. 33923 141, All except 2 ages, Tirthankara and 4 error-feeding passions. The 2 ages give 5 divi. sions as in I (3) B. 2. A soul, having effected the visamyojana of the 4 error-feeding passions in the 4th, 5th, 6th or 7th stage by means of the 3 special thought-activities, but not being able to destroy right-belief deluding (Darshana Mohaniya) Karma, comes to the 3rd stage by the operation of mixed and by reason of painful thought-activity; in such a soul, there are no error-feeding passions, for they are bound only up to the 2nd stage and not beyond. (4) A. 2. 140, There are 4 divisions as above. (5) B. 3. 141, as in I (7) B. 4.

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GOMMATASARA. 243 - Serial No. Serial No. | Serial No. | of of existence of stages. I places. I divisions. The existing sub-class of each division with Remarks. (6) A. 3. 140, as in I (8) A. 4. III mixed stage. .. (7) B. 4. (28) (29) (30) (31) (32) 137. as in III (5) B 3. (-I (7) B. 4), but excepting also the 4 error-feeding passions. (8) A. 4. (33) | 136. as above. (36) duga chakka satta ahaM NavarahiyaM taha ya caupaDi kiccaa| Na bhAmigi cau paNa hINaM baddhassiyarassa egaNaM // 376 // dvikaM SaTkaM sapta zraSTa navarahitaM tathA ca catuHpaMktIH kRtvA / nabhamekaM catuSkaM paJca hInaM baddhasyetarasyaikonam // 376 / / 376. (With regard to the fourth stage of vowiess right belief, place 148) minus 2, 6, 7, 8 and 9 (i.e., place 146, 142, 141, 140 and 139 in one row) and having made 4 rows deduct 0, 1, 4, 5, (respectively from the four rows) for the bound (age), and for the other (viz. the four rows for non-bound age) deduct one (more, viz. 1, 2, 5, 6, respectively from these four rows). titthAhAre sahiyaM titthUNaM aha ya hAracauhINaM / titthAhAracaukkeNUNaM iti caupaDihANaM // 377 // tIrthAhAraNa sahitaM tIrthonamatha cAhAracatuhInam / / .. tIrthAhAracatuSkenonamiti catuHpaMktisthAnam // 377 // ..

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. . 244 THE SAGRED BOOKS OF THE JAINAS. 377. The (numbers in the first column of each of the bound-age and non-bound-age charts, in the) four row places (are respectively), (1) with Tirthankara and assimi. lative (four), (2) without Tirthankara (but with assimilative four), (3) (with Tirthankara, but) without the assimilative four, and (4) without Tirthankara and the assimilative four. aNNadarAusahiyA tiriyAU te ca taha ya annshiyaa| micchaM missaM sammaM kameNa khavide have ThANA // 378 // dhanyatarAyuHsahitaM tiryagAyuH te ca tathA ca anasahite / mithyaM mizraM samyaktvaM krameNa kSapite bhavet sthAnam // 378 // 378. (The numbers given in) the (five) places (of each of the four rows) are arrived at by deducting (from all sub-classes), respectively (1) sub-human age and any of the other ages, (2) these (two) and (the four) error-feeding (passions), (3) (these six and) wrong (belief), (4) (these seven and) mixed (belief), (5) (these eight and clouded) belief. pAdimapaMcahANe dugadugabhaMgA havaMti bddhss| iyarassavi NAdavvA tigatigaigi tiSiNatipaNeva // 376 // mAdimapaJcasthAne dvikadvikabhaGgo bhavataH baddhasya / itarasyApi jJAtavyAH trikanikaikaM trayastraya eva // 376 // 379. There are two divisions in each of the five places of the first row of (age) bound; (and) three, three, one, three and three (divisions), should be known (respectively in each of the five places of the first row) of the other (viz. non-bound age). bidiyassavi paNaThANe paNa paNa tiga tiriNa cAri bddhss| iyarassa hoti NeyA caucauigicAri cattAri // 380 // dvitIyasyApi pazcasthAne paJca paJca trikaM trayaH catvAraH bddhsy| itarasya bhavanti jJeyA catuzcaturekacatvAraH catvAraH // 380 //

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GOMMATASARA. 245 380. The five places of the second (row) also of the bound (age), have (respectively) five, five, three, three and four (divisions). Of the other (i.e., non-bound age) four, four, one, four, and four (respectively) should be known. Adilladasasu sarisA bhaMgeNa ya tidiyadasayaThANANi / bidiyassa cautthassa ya dasaThANANi ya samA hoti // 381 // zrAdyadazasu sadRzA bhaGgena ca tRtIyadazakasthAnAni / dvitIyasya caturthasya ca dazasthAnAni ca samAni bhvnti||381|| 381. The ten places of the third (row) have the same (number) of divisions as the ten (places) of the first (row); the ten places of the fourth (row), the same as (those) of the second (row). Commentary. The following chart will explain at a glance the 40 places, and the 120 divisions of existence of sub-classes in the fourth stage of vowless-right-belief, as enunciated in Gathas 376 to 381. Chart for existence places in vowless right-belief stage. Bound, Non-bound. 146 142 140 141 141 138 Ist row Places Divisions 144 140 139 2nd row Places Divisions Places 135 3rd row Divisions ng Places . 4th row Divisions. 5

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246 THE SACRED BOOKS OF THE JAINAS. Note that, Non-bound is just one less than the bound. There are 40 existence places and 120 divisions. The number of divisions in each place is given below the number of existing sub-classes in each. The numbers in five places in the first row are with reference to the existence of Tirthankara Karma. The first place refers to all souls except sub-humans which have no existence of Tirthankara Karma, and have existence of 146 (148-sub-human and any other age). It has 4 divisions-(1) human age current, hellish age bound; (2) human age current, celestial age bound; (3) hellish age current, human age bound; (4) celestial age current, human age bound. It is noticeable that in these 4 divisions 2 same ages occur twice, and therefore in giving the number of divisions, only two are counted. The second place has 142 (148-4 error-feeding passions, sub-human age and any other age). The third place has 141 (142-wrong-belief). The 4th place has 140 (141-mixed belief). The 5th place has 139 (140-clouded-belief). Each of these four places has got 2 divisions only--(1) human age current, hellish age bound; (2) human age current, celestial age bound. As to five places of non-bound age Karma of the first row, the number is the same as in bound places minus bound-age Karma; but the divisions in each of the first two of 145 and 141, are three having regard to current hellish, human and celestial ages. The third place of 140 has one division of current human age. The 4th place of 139 has 3 divisions havia regard to current hellish, human or celestial age. A human who has begun destruction of deluding Karma, but has not completed it, can die and be born in hellish or celestial condition. The fifth place of 138 (viz. 148 minus 3 ages, and 7 Karmas preventing right-belief) has also 3 divisions with reference to current human, celestial and hellish ages. The soul with 138 is a destructive right-believer with Tirthankara Karma. He can either be a Tirthankara in current human age, in cases where he has bound Tirthankara Karma, with celebrations of at most three auspicious occasions of adoption of aus. terity, perfect knowledge and liberation; or he may go to heaven or hell and become Tirthankara in third birth as a man. Till six months before the expiry of their life-period, he will remain with-out bondage of human age; and will have existence of 138 sub-classes. - The five places of the second row have Tirthankara Karma less in each. In the 2 places of 145 and 141 there are twelve divisions in each, like that in the place of 145 in wrong belief stage, but only five are counted (vide (3.) B. 2 in chart of wrong-belief). Each of the 3rd and 4th places of 140 and 139 has 4 divisions, i. e., current

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:: GOMMATASARA.... 247 human age, and bound all the four ages. Here only 3 are counted ving current human age and bound human age. The 5th place 138 has 7 divisions (1) current hellish, and bound human age; (2) current sub-human and bound celestial age; (3) current human and bound hellish age; (4) current human and bound sub-human age: (5) both current and bound human age; (6) current human and bound celestial age; (7) current celestial and bound human age. Leaving out divisions which contain the samage, as current and bound and the same two ages again, only four divisions are counted. Each of the first two places of non-boundage in the second row 144 and 140, has 4 divisions, with reference to current four ages. The third place of 139 has only one division of current human age. Each of the 4th and 5th places of 138 and 137 has each four divisions with reference to current four ages. All the ten places of the third row have the same number of divisions as the ten places of the first row, while the ten places of the fourth row have the same 37 divisions as ten places of the second row. Thus there are altogether 120 divisions in 40 different places of existence of Karma sub-classes in vowless right-belief stage. desatiyesuvi evaM bhaMgA ekeka desagassa puNo / paDirAsi bidiyaturiyassAdIbidiyammi do bhaMgA // 382 // dezatrayeSvapi evaM bhaGgA ekaikaM dezakasya punH| pratirAzi dvitIyacaturthasyAdidvitIyasmin dvau bhaGgau // 382 // 382. Similarly in (each of) the three (stages of) partial (vow, imperfect vow and perfect vow), (there are 40 places like those in vowless stage, but each place has) only one division; (there are) however, two divisions in each group of the first two places of second and fourth (row), in the (partial vow stage ). Commentary. In the partial vow stage, in the bound places of 145 and 141 and non bound places 144 and 140 of second row, and in bound places of 141 and 137 and non-bound places of 140 and 136 in the fourth row each has two divisions, bound ones have 1) current human age and bound celestial age. (2) Current sub-human age and bound celestial age. Non-bound ones have current human and sub-human age. The remaining bound places in partial vow and all 20 bound places in the 6th and 7th stages have each one division current human age

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248 THE SACRED BOOKS OF THE JAINAS. and bound celestial age; while the other non-bound age places have each only one division of current human age. Thus there are 48 divisions in partial vow and 40 in each of the 6th and 7th stage. dugakati viggeNApuvyassa caupaDiM kiccA / gabhamigicaupaNahINaM baddhassiyarassa egUNaM // 383 // dvikaSaTkatrivargenonAni apUrvasya catuHpratiM kRtvA / nabhaikacatuHpaJcahInaM baddhasyetarasyaikonam || 383 // 383. For new thought-activity (of the subsidential ladder) write four rows (of three places each containing 148 sub-classes) minus respectively two, six, and square of three (viz. nine). Deduct zero, one, four, and five (in each of the four rows respectively) for (age)-bound (and) for the other (ie., non-bound age) deduct one (from each). riyatiriyA u doNivi paDhamakasAyANi daMsaNatiyANi / hA ede yA bhaMge ekkekkagA hoMti // 384 // nirayatiryagAyuSI dve api prathamakaSAyA darzanatrINi / hInAni etAni jJeyAni bhaGgA ekaikakA bhavanti // 384 // 384. (Three places of the first row ) should be known by deducting ( respectively, from 148 sub-classes) the hellish and sub-human ages, these two and first (viz. 4 error-feeding) passions, and (these six plus) three (right) belief--(deluding Karmas ) . ( In the three places of the second row, Tirthankara Karma should be deducted from each of the 3 places of the first row and in the three places of the third row deduct from each place of the first row, 4 Karmas, i. e., assimilative body and limbs, bondage and interfusion, and in the three places of the fourth row deduct from each place of the first row five viz. Tirthankara and 4 assimilative). (These 12 places) have each one division. (The same for non-bondage, 12 places).

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GOMMATASARA, 249 Commentary. The 8th stage of subsidential ladder has 12 bondage and 12 nonbondage places with twenty four divisions, in all, as shown in chart below: Bondage. Non-bondage. Places. 146 142 139 145 141 138 145 141 138 144 140 137 142 138 135 141 137 134 141 137 134 140 136 133 In bondage places the divisions refer to current human and bound celestial ages, and in non-bondage places to current human age only. evaM tisu uvasamage khavagApuvammi dasahi parihINaM / savvaM caupaDi kiccA NabhamekaM cAri paNa hINaM // 385 // evaM triSu upazamakeSu kSapakApUrve dazabhiH parihInam / sarva catuHpratikaM kRtvA nabhamekaM catvAri paMca hInam // 385 // 385. Similarly(there are twenty four places and twenty four divisions) in the (other) three (stages of) subsidential (ladder). For the new-thought-activity of destructive ladder, make four rows. (The first row having one place) with all (148 sub-classes) minus ten (viz. three ages, except the current one, and four error-feeding passions and three deluding Karmas), Deduct (from each) zero, one(viz., Tirthankara), four (viz. the four assimilative), and five (viz. Tirthankara and the four assimilative for places in the four rows). 138 Commentary. 137 184 Each of the 4 places have only one division of current 133 human age and there are four divisions, in all.

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250 ede sattANA aNiyahissavi puNovi khavidevi / solasa akaM kaM ekameka tahA // 386 // etAni sattvasthAnAni anivRtterapi punarapi pitepi / SoDazASTakaikaM SaTkaikamekamekaM tathA // 386 // 388. (There are) these (four) existence places (of the destructive new thought-activity), also in the (destructive) advanced thought-activity, but (there are eight places more also in each of the four rows) on account of the destruction of sixteen, eight, one, one, six, one, one, and one, (respectively, in each place). Commentary. Thus there are 36 places in the 9th stage of destructive ladder, as shown in the chart below: 138 137 143 THE SACRED BOOKS OF THE JAINAS. 133 122 121 118 114 113 110 113 112 109 108 112 111 108 107 106 105 102 101 195 104 101 100 104 103 117 109 bhaMgA ekekA purA gauMsayakkhavidacausu ThANesu / bidiyaturiyesu do do bhaMgA titthayarahINesu // 387 // bhaMgAH ekaikaH punaH napuMsakapitacaturSu sthAneSu / dvitIyaturIyayoH dvau dvau bhaGgau tIrthakara hInayoH // 387 // 100 99 103 102 99 387. Each (of the above places has) one division, but among the four places (of the four rows where) common sex-inclination has been destroyed, (there are) two divisions in (one place) in each of the second and fourth (rows in which there is) no (existence) of Tirthankara. thI purisodayacaDi de puvvaM saMDhaM khavedi thI asthi / saMdarasudaye puvvaM thIkhavidaM saMDhamatthitti // 388 // 98

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GOMMATASARA. 251 strIpuruSodayacaTite pUrva SaNDhaM kSapayati strI asti / SaNDhasyodaye pUrva strIkSapitaM SaNDha mastIti // 388 // 388. (This is so, because the soul) ascending (to destructive ladder), with operation of female or male (inclination), first destroys the common (inclination), (then there) is the existence of female (sex in the two places); (and the soul rising with) operation of common (sex inclination), first destroys the female (sex), (therefore there) is existence of common (sex in the aforesaid two places). Commentary. Thus there are thirty six places and thirty eight divisions in advanced thought-activity stage of destructive ladder and there are 24 places and 24 divisions in this stage of subsidential ladder. 62 divisions in all are thus possible in the 9th stage. The common or feminine inclination is destroyed in the 4th or 5th place of each row just as the soul rises in the destructive ladder with male or female inclination or with common inclination. It is with reference to the second and fourth row, where Tirthankara sub-class does not . exist that we have the two extra divisions. aNiyaTTicarimaThANA cattArivi ekahINa suhmss| te igidoSiNavihINaM khINassavi hoti ThANANi // 386 // anivRtticaramasthAnAni catvAryapi ekahInaM sUkSmasya / tAni ekadvivihInaM kSINasyApi bhavanti sthAnAni // 386 // 389. The last place (of each of the four rows) of the advanced thought-activity (stage should be taken) in (the 10th stage of)slightest(delusion),after deducting one (deceit from each). (Thus we have 4 places of 102, 101, 98, and 97 with 4 divisions there). The places of (the 12th stage) of destructive (delusion) are the same after deducting .one (greed up to last but one instant; and four places again after deducting therefrom) two (i. e., sleep and drowsiness). (Thus we have eight places in the 12th stage having 101, 100, 97, 96, 99, 98, 95 and 94. The divisions are eight).

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252 THE SACRED BOOKS OF THE JAINAS. Commentary. In all the four stages of destructive ladder, and the two stages of omniscience, there is only current human age, and no age-Karma is bound; because the soul will be liberated from the same body. Therefore there can be only one division in each place having reference to non-bondage of age-Karma. te codasaparihINA jogissa jogicarimagevi puNo / bAvattarimaDasaddhiM dusu dusa hIsu dugadugA bhaMgA // 330 // tAni caturdazaparihInAni yogina ayogicaramakepi punaH / dvAsaptatiraSTaSaSTiH dvayordvayoH hInayoH dvikadvikau bhaGgAH // 360 // 390. The (last four places of the 12th stage) after deducting(from each) fourteen (sub-classes, viz. five knowledge, and four conation-obscuring and five obstructive are taken) in (each of the 13th stage) of vibratory (omniscient ) and (the 14th stage) of non-vibratory (omniscient) till the last (but the two instants ). ( Thus we have 4 places having 85, 84, 81 and 80 sub-classes with 4 divisions for thirteenth and fourteenth stages, till the last but two instants). (In the last but one instant of the 14th stage, the first) two places will (each) be reduced by seventy-two, (and the other) two, (places) by sixty-eight (viz., 72 minus four assimilative). ( Thus there are four places of 13, 12, 13, 12. As two of the four places contain the same number of sub-classes, only two places should be counted) . ( At the end of the 14th stage, there are only two places of 13 and 12), each with two divisions, (because some have operation of pain-bearing and others of pleasure-bearing feeling Karma in each. Thus there are two places with four divisions). rAtthi aNaM utrasamage khavagApuvvaM khavittu aTThA ya / pacchA solAdI khavaNaM idi keI khiddiddhaM // 361 // nAsti anamupazamake kSapakApUrvaM kSapayitvA aSTau ca / pazcAt SoDazAdInAM capaNamiti kairnirdiSTam // 361 //

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GOMMATASARA. 391. There is no existence of (four) error-feeding (passions) in subsidential ladder, and those (in the 9th stage) of destructive ( ladder) first destroy eight (partial vow-preventing and total vow-preventing passions) and then destroy the (other) sixteen (sub-classes). This has been said by some (saints). 253 Commentary. According to the view in the above Gatha four of bondage and four of non-bondage places will be deducted from the 24 mentioned above. The subsidentials will then have only 16 places instead of 24. ayi guiNahANe mAyArahidaM ca ThANamicchati / ThANA bhaMga pamANA keI evaM parUveMti // 362 // anivRtti guNasthAne mAyArahitaM ca sthAnamicchanti / sthAnAni bhaGgapramANAni kecidevaM prarUpayanti // 362 // 392. Some describe (four places) by absence of deceit (also) in the advanced thought-activity stage. Some des - cribe the number of places and divisions (in the stages) as (follows). aTThAraha cau ahaM micchatiye uvari cAla cauThAye / tisu uvasamage saMte solasa solasa have ThANA // 363 // aSTAdaza catvAri aSTa mithyatraye upari catvAriMzat catuHsthAne / triSu upazamake zAnte SoDaza SoDaza bhavaMti sthAnAni // 363 // 393. (There are) eighteen, four, and eight places in the three wrong-belief (downfall and mixed stages respectively; and) after this for four stages (i. e., in the 4th 5th, 6th and 7th, each has ) forty (places ). In the three (stages), of subsidential (ladder, and) in (11th stage of) subsided delusion each has sixteen places; (and from the 8th stage of destructive ladder till the 14th there are four, forty, four, eight, four and six places respectively). pakAraM chakkadi vIsa sayaM dAla dusu tAlaM / vIsaDatiraNaM vIsaM solaTTha ya cAri zradveva // 364 //

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254. THE SACRED BOOKS OF THE JAIN AS. pazcAzadekAdaza SaTkRtiH viMzazatamaSTacatvAriMzat dvyoshctvaariNsht| viMzASTatriMzat viMzaM SoDazASTa ca catvAra aSTaiva // 364 // 394. (There are) fifty, eleven, square of six (viz., 36), one hundred and twenty. forty eight, forty in each of two, .. twenty thirty-eight plus 20, i.e. 58), twenty, sixteen, eight, four, and eight (divisions respectively in fourteen stages). Commentary. The difference between what has been said here and described before is as follows: (1) In downfall stage, 12 places have been said before, here there is one less, as a soul with second subsidential rigat-belief having a bondage of celestial age coming down to downfall stage will not die here. (2) In the eighth stage, 24 places have been described before in subsidential ladder. Only 16 have been mentioned here, by deducting 8 places having reference to existence of four error-f passions in bondage, and non-bondage, each. There are four places in the destructive ladder. Thus 20 have been mentioned here. (3) In the 9th stage only 16 instead of the 24 mentioned before have been taken for subsidential ladder and after adding the 36 mentioned above and the four mentioned here in connection with absence of deceit, there are altogether 56 places and 53 divisions. (4) In the 10th stage, only 16 instead of 24 as above for subsidential and 4 for destructive; 20 places in all, have been mentioned. (5) In the 11th stage, only 16 instead of 24 have been mentioned. evaM sattahANaM savittharaM variNayaM mae sammaM / jo paDhai suNai bhAvai so pAvai Nivvudi sokkhaM // 365 // evaM sattvasthAna savistaraM varNitaM mayA samyak / yaH paThati zRNoti bhAvayati sa prApnoti nivRtiM saukhyam // 36 // 395. Thus existence places in detail have been properly described by me. He who reads, hears and meditates attains the happiness of Liberation. varaiMdaNaMdiguruNo pAse soUNa sayalasiddhataM / sirikaNayaNaMdiguruNA sattaTThANaM samuddiTaM // 366 //

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GOMMATASARA. varendranandiguroH pArzve zrutvA sakalasiddhAntam / zrIkanakanandiguruNA sattvasthAnaM samuddiSTam // 366 // 398. After having heard all the scriptures in company of the Great Teacher Indranandi, the existence places have been described by the enlightened Teacher Kanakanandi. jaha cakreNa ya cakkI chakkhaMDaM sAhiyaM aviggheNa / taha maicakeNa mayA chakkhaMDaM sAhiyaM sammaM // 367 // yathA cakreNa ca cakriNA SaTkhaNDaM sAdhitamavighnena / tathA maticakreNa mayA SaTkhaNDaM sAdhitaM samyak // 367 // 397. As a Chakravarti (monarch) conquers the six parts (of the Bharata Kshetra ) with (his) Chakra ( superhuman weapon) without any hindrance, so the six-fold (treatise) has been properly mastered by me with the Chakra of intelligence. 255 Commentary. Here the author Shri Nemichandra refers to the six-fold treatise, given in Dhavala, Java Dhavala and Maha Dhavala, the great scriptures in Prakrit and Sanskrit with 72,000, 60,000 and 40,000 Shlokas, respectively, still in manuscript at Mudbidree (South Canara), on which this Gommatasara is based. The six-fold treatise consists of. (1) Jiva Sthana (2) Kshudraka Bandha, (3) Bandha Swami, (4) Vedana Khanda, (5) Vargana Khanda, (6) Maha bandha. End of the third Chapter. Priated by K. D. Seth, at the Newul Kishore Press, Lucknow.

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TIJO ... 9 ... 89 20 ... 96 INDEX. A (9) Page. Page. Antaraya Udaya-Vyuchchhitti 153 Aghati ... 8,9 Udirna 87,161 Achalavali Udyota Adhruva bandha ... 41 Udvelana ... 220 Anadi-bandha ... 41 Upapada Yoga Sthana ... 127 Anubhaga-bandha 41,91 E (5) Eka Kshetra ... 104 ... 104 Aneka-kshetra Ekanta-Vriddhi (Yoga) Anyonya-bhyasta-rashi ... 6 Sthana ... 127 Apakarshana-Kala ... 88 Ka (F) Aparivartamana madh Karma yama Kadali ghata 30 Apurva Spardhaka Kashaya Prabhrita 153 Amrita-anubhaga ... 103 Kanakanandi 255 Ardha-naracha ... 18 Kanjira-anubhaga Avibhaga-Pratichchheda 130 Kilita 18 Asthi-anubhaga ... 99,101 Kshetra-vipaki 27 Khanda-anubhaga 103 Agama-bhava Karma ... 32 Krit-Kritya Vedaka Agama-dravya Karma Samyakdrishti 199 (Nikshepa) ... 29 Krishna 203 Atapa Ga (T) Abadha ... 78 Gunahani Abadha-Kandaka 79 Gunahani-ayama Ayu 9,10 Gura-anubhaga ... 103 I () Gotra Ingini Ghati .... 8, 9 Indranandi 255 Ghatamana Yoga ... 125 Cha (a) Uttara (prakriti) Chandragiri 203 Udaya-prakriti ... 21 Chaya 103 21:14 ... 20 ... 9,10

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30 07 30 Page 1 Page. Chamundaraya 203 P (9) Chyavita Parivartamana Madhyama 96 Chyuta Parinama Yoga - ... 125,127 Ja (7) Papa-prakriti ... 24 Jaya Dhavala ... 255 Pashana-anubhaga ... 99 Jiva-Vipaki Pandavas 203 Jnayaka Sharira Punya-prakriti Jnanavarana ... 8, Pudgal-vipa ki Ta (a) Prakriti Tadvyatirikta Prachala Tyakta Prachala-prachala ... 14 Da (C) Prathamopashama samyaDarshanayarana ktva ... 15 Daru-anubhaga Prakriti-bandha 41 Desha-ghati Pradesha Bandha 41,104 Dravya-Karma Prayopa gamana Dravya-nikshepa B (a) Dvitiyopashama Bandha-prakriti Dharma Katha Bandha Vyuchchhitti 43 Dhavala Bahu-bhaga ... 109 Dhruva-bandha Baldeo ... 203-226 N (a) Badhaymana ayu Nama Karma Bh (9) Naracha Bhavavipaki Nama-nikshepa Bhakta-pratijna Nyasa Nishekahara Bhava-Karma Nidra Bhava Nikshepa Nidra-Nidra Bhujyamana ayu Nikshepa M (H) Mahavira Nishthapana Maha Dhavala Nisheka ... 153,255 Madhava-Chandra Nimba-anubhaga ... 203,226 Nemichandra Mudbidree ... 255 226,255 Mohaniya ... 9 Neminatha 227 Y (0) No-Karma Yadavag No-Agama Dravya Karma Yoga Sthana Nikshepa ... 29 NO-Agama Bhava Karma | Lata-anubhaga ... 103 .

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Page. 5 ... 220 ... 22,205 .22 Page. V (@) Vajra-naracha ... 18 Vajra-Vrishabha-naracha 18 Varga 130 Vargana 130 Vardhamana 227 Vasana-kala 26 Visrasopachaya Visha-anubhaga Visanyojana Vedaniya 9, 10 sh (ET) Shalaka Sharkara-anubhaga Shravanabelgola 203 Shila S (E) Samaya Prabaddha Sankramana Sattaprakriti Sattva-sthana-bhanga Sarva-ghati Sadi-bandha Stava Stuti Styanagriddhi Sthapana Nikshepa Sthiti-bandha Sripatika Svabhava H (6) Halahala-anubhaga 103 220 14 28, 29 41, 71 ... 81 ... 103 ... 1 .. 103

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ERRATA ET CORRIGENDA: Page. Line. For. Read. 20 52 56 10 27 11 22 32 1 60 61 - 76 106 112 142 155 Note 172 174 2 1 6 20 179 34 RT ATTE UT ENTE. 117 117 minus. developables developables minus. 4th 70 44 695 4th 709 44 69. 1+6 +16. Fak: muhUrtAH end and. than then thet that on soul one soul dubhaga dubhaMga 96 (100...........) 96 (100-Tirthankara, ...... adding inclination), 15-4 migratory...... 15 - (4 migratory forms plus clouded belief). developable undevelopable. respiration. . ... delete undevelopable ... developable. After developable) Read developable, steady, un steady, impressive, fame, Tirthankar, and high family). 145 146. sub-human and celestial and sub-human ages. ages. 44 is the 3 in the 3 last) three last) three (also). 143 134 Java Jaya 184 185 7 3 4 5 209 31 32 215 217 221 250 255 25 17 28 15 17

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