Book Title: Agam 05 Ang 05 Study Of Bhagvati Vyakhya Prajnapti Sutra
Author(s): Suzuko Ohira
Publisher: Prakrit Text Society Ahmedabad

View full book text
Previous | Next

Page 172
________________ 142 vairą and another dead being's vaira, or he is touched by the dead man's vaira and the vairas of other dead beings. This concept is an old one. But the thought pattern of the alternative combinations of vaira, however simple, does not occur before the third canonical stage. 353 In 1.10.80 some heretics insist that actions committed in the past and future are painful (duhkha), that actions committed at present are not painful, that beings suffer pain due to akarana, and that actions uncommitted, untouched, and not in the process of commitment also cause beings to suffer pain. Here, Mahavira offers diametrically opposed views. The relevant passage is found in the context of 'calamane calie' (cf. D-1b), which we place in the third canonical stage. 354 X VI.3.570 takes up a case in which a doctor conducts a surgical operation on a tumour hanging out of the nose of a monk who has been engaged in kayotsarga. The doctor is said here to have duly performed his duty, and the monk has committed dharmantaraya kriya but is free from other transgressions. Dharmantaraya karma, which is a variation of caritramohaniya karma, occurs even in the fifth canonical stage (cf. (X.31.364 in E-3b-2). We assign the fourth-early fifth canonical stages to this text. 355 X V.1.563 takes up the problem of adhikarani (i.e., a being is the agent for using instruments) and adhikarana (i.e., a being is the instrument itself) of beings, which is again an old theme. Whether beings are sadhikarani or niradhikarani, or sadhikarana or niradhikaraṇa is considered here on the basis of avirati, and both concept couples are viewed from the standpoints of being caused by and used for oneself, for others or both. This topic is extended to the discussion of nirvartanā or building up of five sariras, five indriyas and three yogas in sutra 564. In case of ahāraka-sarire-nirvartana which occurs to samyatas alone, whether they are adhikarani or adhikarana are considered on the basis of pramada. These sutras probably belong to the fourth-fifth stages. 356 As to the formal group of kriya, the problem of 18 kriyas is handled in the fol lowing texts. VII. 10.305, which is a part of the Kalodayi story belonging to the final canonical stage, reads that an evil deed (papa karma) brings forth a bad fruit and an auspicious deed (kalyana karma) ensues a good fruit. It is justified by way of a simile as follows: just as a man relishes good taste at the beginning when he eats food with 18 seasonings mixed with poison but soon finds it noxious, and just as he does not relish bad taste at the beginning when he eats food with 18 seasonings mixed with medicine but soon finds it helpful when the food is transformed, so the commitment of 18 kriyas brings forth bad results and the abstinence from them ensures good results. This amounts to saying that good or bad asrava results in good or bad karmic bondage and vedanā in the context of the karma theory. Jain Education International For Private & Personal Use Only www.jainelibrary.org

Loading...

Page Navigation
1 ... 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316