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34 Jaina Perspective in Philosophy and Religion etc. in different schools of Indian Philosophy. They are responsible for the worldly existence, or bondage, which is determined by the nature ( Praksti ), duration ( Sthiti ), intensity (Anubhava ) and quantity ( Pradeśa )2 of karmas. Jivas take matter in accordance with their own karmas because of self-possession (Kaşāya ). This is known as bondages, the causes of which are Delusion (Mithya-dřşti), Lack of Control ( Avirati ), Inadvertence (Pramada ), Passions (Kaşaya ) and Vibrational-activites ( Yoga ).3.
The Jaina term for avidyā is mithyatva, which is divided into categories and sub-categories differently. According to Umāswami,4 it may be divided into abhigrahita and anabhigrä hita; according to Pūjyapada Devanandis it may be divided into Naisargika and Paropdeśapūrvaka, the last again sub-divided into four sub-classes. According to Kundakunda delusion (moha ) may be divided into Mithyatva, ajñana and aviratie; according to the Fourth Karma Grantha, mithya-darsana is divided into - abhigra hika, anabhigrahika, abhinivesika, samasvaika and anabhoga.? However, the most popular division is of Pūjyapadas-ekanta, viparīta, vainayika, samsaya and ajñāna with their numerous sub-division. The five-fold causes of bondage is sometimes reduced to two or
1. Tattvartha-Sūtra, VIII. 3; Dharma-karma-abhyudayam,
XXI. 108; Pañcâstikaya-sara of Kunda-kunda, V. 148; Karma Grantha, V. 96; Vardhamana Purana, XVI. 45; Dravya-Sangraha by Nemichandra, 33; Adhyatma
Kamala-Mártaņda, IV. 7. 2. Tattvārtha-Sūtra, VIII. 2. 3. Tattvartha-Sūtra, VIII. 1; Dravya-Sangraha by Nemi
chandra, 30; Sarvártha-Siddhi, pp. 374-375. 4. Tattvārtha-Sūtra, VIII. 1. 5. Sarvărtha-Siddhi ( on Tattvärtha-Sūtra, VIII. 1 ), p. 375. 6. Samaya-sära of Kunda-kunda, 89. 7. Karma-Grantha, 4. 51. 8. Sarvartha-Siddhi, VIII. 1.
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