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**Translation:**
Tattvarthasutra Original Text
43. One can use the "atik pasaprayukta." For example, without the feeling of bhavāg-karman, there is no rise because it contains kum mehni karman. It is said that in the Jina, there is the absence of bhav-vārti karma, but the dravya vedaniya karman are completely by nature not to be seen as one because one karma is considered from two perspectives: dravya and bhāva. Thus, where one is, the other can also be equally argued in another context. For example, in the Jina, the dravya also has the physical body along with its negation. However, its bhava-karman comes into play, and all the viewpoints appear inconsistent because no interpretation follows traditional acceptance with theoretical conclusions as it generally interrupts the process of dharmic belief. The December tradition remains an established belief, unable to accept that there are bhavvahi karmas in the Jina. Furthermore, one cannot claim that there are dravya vedaniya karmas within it as the reasoning presented in the commentary does not align without any revision. The commentaries have accepted it without alteration as per sutra 9, 10 (41). However, according to the traditional beliefs of the ancients, research has been conducted focusing on such meanings. They have carried out this research using a treatment methodology so its meaning does not distort at all. Yet they have failed to accomplish this, hence leading to the firm establishment that sutra 9, 11 (1) in its original form does not belong to the Digambara tradition.