________________
134
content is repeated in the Sthana V.1.510, in which it is arranged in the order of B.A.D.C. (C.2 relevant to the Bhagavati passage in the Suttāgame contains a misprint - 'na' in 'aheuna na...' should be removed.)
327
He
Hetu is considered here in the context of janai, pasai, bujjhai, abhisamagacchati and marai, of which the first four consist of the synonymous terms relevant to knowledge, and the last is stated in terms of the types of death either leading to rebirth or liberation. Thus the text seems to be discussing the causal relation between knowledge and rebirth/liberation. 'Heum expressed in the accusative case seems to mean "the cause of undergoing samsara", and 'aheum' "the cause of salvation". 'Heuna expressed in the instrumental case must mean "by karana or by using sense organs", and "aheuna' by akarana or without using sense organs". The types of jnana to be attained by karana are mati-śruta in both forms of right and wrong, and those to be attained by akarana are avadhi-manaḥparyaya-kevala which are in the form of right knowledge. 'Annana-marana' probably means the death of animals without mind, 'chaumattha-marana' the death of ordinary persons who may be either right or wrong believers, and 'kevali-marana' the final death of kevalis, i.e., emancipation.
328
Then it somehow makes sense that (B) 1) By not realizing the cause of samsara, a being without mind dies an unintelligent death, 2) By not realizing the same by way of karana, a being without mind dies an unintelligent death, and that (D) 1) By not realizing the cause of liberation, one dies a chadmastha death and 2) By not realizing the same by way of akarana (i.e., avadhi and/or manahparyaya) one dies a chadmastha death. The rest requires no explanation. In view of all this, the passages in the Sthana which are arranged in due sequence of spiritual development came to be rearranged in the Bhagavati on the basis of the formal uniformity of their wording, probably because the editor was unable to comprehend the purport of this text. The Prajnapana XX (Antakriya) argues as to which gati is to be acquired by the beings in this and that class in their next birth, which kinds of jnana are to be attained by them therein, and whether or not they achieve liberation in consequence. It is possible that the Sthana V.1.510 is a summaritical account made on the basis of discussion as such. Let us place V.7.219 in the fifth canonical stage.
(4) Ascent of a released soul
329 Finally, the cause of the ascent of a soul freed from karma are stated in VI.1.
264 as follows: (1) Due to the absence of attachment and defilement, and due to its innate motion, (2) Due to its freedom from bondage, (3) Due to the exhaustion of fuel, and (4) Due to its momentum. These causes are explained by way of similes, which do not appear in the other canonical texts.' The T.S. X.6 and its bhasya drew their materials directly from this text. We can assign
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