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**Chapter Four of the Karma Granth: Body-Suitable Lomahar Consumption**
This chapter discusses the duration of the *anahaarak* (non-eating) state during the *lomahaar* (hair-eating) stage of the *sharira-yogya* (body-suitable) diet. It also explores the concept of *anahaarak* in relation to the different types of *vikrah* (separation) and *gati* (motion).
**Two-Vikrah Gati:** This type of motion, which occurs over three periods, has an *anahaarak* state in the middle period.
**Three-Vikrah Gati:** This type of motion, which occurs over four periods, has an *anahaarak* state in the middle two periods, even though it is considered *ahaarak* (eating) in the first and last periods.
**The *Nivasyashti* Perspective:** According to the *Nivasyashti* (certain) perspective, the duration of the *anahaarak* state is equal to the number of *vikrah*. Therefore, in a one-*vikrah* motion, there is one period of *anahaarak*, in a two-*vikrah* motion, there are two periods, and in a three-*vikrah* motion, there are three periods.
**The *Vyavahar* Perspective:** The *Vyavahar* (practical) perspective suggests that the duration of the *anahaarak* state is one period less than the number of *vikrah*. This view is supported by the 31st sutra of the *Tattvarth* chapter 2, its commentary, and the *Tika*. The *Tika* also mentions that according to the *Vyavahar* perspective, there are three periods of *anahaarak* in a five-period *patvikrah* motion.
**Reconciling the Perspectives:** The *Vyavahar* perspective suggests that the *anahaarak* state can only be reduced from three periods to two periods in the case of a four-*vikrah* motion. However, the *Nivasyashti* perspective disagrees with this, stating that the duration of the *anahaarak* state is directly proportional to the number of *vikrah*.
**The Digambara Perspective:** The *Digambara* (sky-clad) tradition, based on the 30th sutra of the *Tattvarth* chapter 2 and its commentaries, supports the *Nivasyashti* perspective.
**The Swetambara Perspective:** The *Swetambara* (white-clad) tradition mentions a four-*vikrah* motion, which, according to the *Nivasyashti* perspective, would result in four periods of *anahaarak*.
**Conclusion:** The differences in the duration of the *anahaarak* state between the *Swetambara* and *Digambara* traditions are based on their respective perspectives, *Vyavahar* and *Nivasyashti*. There is no real contradiction between the two traditions regarding the duration of the *anahaarak* state.
**Important Note:** The abandonment of the previous body, the emergence of the new body, and the motion (whether it is *maj* or *bakri*) all occur simultaneously. The statement that the new body emerges in the second period of the *vikrah* motion is based on the *Vyavahar* perspective. According to this perspective, the last period of the previous body, where the soul is facing the *vikrah* motion, should be considered as the first period of the *vikrah* motion.
**Source:** *Brihatsangrahan*, Chapter 325, *Malayagiri Tika*