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Bhagavai 3:3:137-139 mamdiaputtā! duvihā pannattā, tam jahā-jīvapāosiā ya, ajīvapāosiä ya. “How many kinds of malicious urges are said to be there?" "O Manditaputra! it is of two types, viz., involving living beings and involving
inanimate objects." 3.138 pāriyāvaņiā ņam bhamte! kiriyā kaivihā pannattā? mamdiaputtā! duvihā pannattā, tam jahā---sahatthapāriyāvaniā ya, parahatthapāriyāvaniā ya. “How many kinds of torturous urges are said to be there, O Lord? "O Manditaputra! it is said to be of two types, viz., torturing by one's own
hand, and getting tortured by other's hand. 3.139 pānāivāyakiriya nam bhante! kiriya kaiviha pannatta?
mamdiaputtā! duvihā pannattā, tam jahā-sahatthapānāivāyakiriyā ya, parahatthapāņāivāyakiriyā ya. “How many types of urge involving depriving of life are there, O Lord?” “O Manditaputra! it is of two types, viz., depriving of life by ones' own hand and getting deprived of life by other's hand."
Bhāsya 1. Sūtras 134-139
The Jain religion is not a non-activist one; in fact, there is a balance or harmony of both activism and non-activism in it. Thus, it is neither only activist, nor only non-activist. Aśrava (the cause of influx of karma) and samvara (inhibition of the influx of karma) represent activism and non-activism respectively. The former is the cause of bondage, the latter is the cause of liberation. In the beginning of one's spiritualistic sādhanā, both activity and abstinence from activity are there. On reaching the culmination of sādhanā, the sequence of the former ceases; only the latter, i.e., abstinence from activity persists.
There are two forms of activity-auspicious and inauspicious. According to the Prajñāpanā Vrtti, the pentad of kriyā, under discussion, is related with the special activity having the capacity to bring about the killing of living being. The present classification of urges is related with inauspicious activity.
Urge (kriyā) is an effort that leads to karmic bondage. It has been classified in many ways."
The citta (psyche) is the motivating cause of urge, which activates both mind and/or body. The immediate cause of urge is the activation of the body, because in absence of mind at lower levels, body becomes the immediate cause of urge. This is why the physical urge has been assigned the first place in the enumeration of urges. Ultimately, the interest or the desire or motivation is the cause of urge which is not mere gross activity. From this point of view, the physical urge has been divided into two types:
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