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Sec. 2. LINGUISTIC CHANGES
(2) VI:6 avrata-kaşāyendriya-kriya ... . (5) indriya-kaşāyāvrata-kriyah
... bhāva viryādhikarana ... (6) ... bhāvādhikarana-virya ... VIII:10 ... kaşāya-nokaşāya ...
(9) ... akaṣāya-kasāya ... The word order of VI:(5) appears to be based on the psychical process in the sequence of cause and effect, or stress is laid on indriya as the most important cause of sämparāyika āsrava. In the canonical codes such as Sthāna 5.2. 517 and Samavaya 16, asravadvāra is mentioned as of five. i.e., mithyādrašina, avirati, pramada, kasaya and yoga, which are enunciated to be the causes of bandha in VIII:1. Pramāda therein is generally included in the other items, i.e., avirati or kasāya, in the later works. The aphorist of VI:6 seems to bave thus followed the Agamic tradition. VI:7 expresses it rightly, firstly because bhāva and virya constitute here a pair of psychical and physical factors of kriyā and secondly because adhikarana meets its exposition in the immediately succeeding aphorism. The svetāmbara reading of VIII:10 exhibits grammatical accuracy. Nokasāya is a technical term used by the karma specialists, and akasāya in Sanskrit rendering may tend to mislead the meaning.
2, (0) [1] (3) IX:31(32) vedanayas.ca
32(31) viparitam manojñasya
IX:31(32) pertains to amanojña, therefore the Southern version does not make sense.
: 1, (), [0] 2 Compoundization
V:22 vartanā parināmah krijā ... (22)
vartanā-parināma-kriyāh ... VI:13 bhūta-vraty-anukampā dānam sarāgasamyama ... (12)
bhūta-vraty-anukampa-dana-sarāgasamyama ... The compoundisation of these words, even though it impresses us with its seemingly neater expression, weekens emphasis on each individual important concept, thus the Svetambara reading is preferred.
2, (0), [0] 3. Dictions (1) VI:16 bahv-ārambha-parigrahatvam ca nārakasyāyuşah (15)
närakasyāyuşah VII:4
... ihamutra ca... .
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