________________
144
360
1.8.68 demonstrates a slightly different case. When an archer has just shot an arrow which kills an animal, his head is immediately chopped off by another man. An interpretation offered here is that the archer is touched by the dead animal's vaira, and the slaughterer of the archer is touched by the archer's vaira on the ground of 'kajjamane kade'. The number of kriyas committed by the archer is stated according to the penal code of the days that he is responsible for the commitment of five kriyas if the animal dies within six months, but he is not responsible for pranatipata if it dies after six months. 1.8.69 repeats a similar account: if a man kills another man with a javeline or a sword, he is responsible for five kriyas and touched by the dead man's vaira.
361
V.6.205-6 illustrate the case in which an archer kills game with his bow and arrow. It says that the archer, all the parts making up his bow and arrow are touched by five kriyas. But if the arrow which he has accidentally shot kills game despite of the absence of his intention as such, the arrow and its parts alone are touched by five kriyas, but the archer and his bow along with its parts are not touched by pranatipata. Likewise it is said in X VI.1.590 that if a men, for instance, shakes up a palm tree by climbing on it until a fruit falls down, the man and the living beings consisting of the tree as well as the fruit are all touched by five kriyās. But if it happens accidentally in spite of the absence of his intention to obtain a fruit, the beings consisting of the palm tree and its fruit alone are touched by five kriyas, but he is not touched by prana. tipata.
362
Some of the above illustrations preserve the concepts which belong to the earliest stratum of karma theory. However, these texts are expressed within the framework of a formal category of five kriyas, which appears from the third canonical stage onwards. The Prajnapanā XII again offers the general rule as to the simultaneous occurrence of these kriyas. We place all these texts in the third canonical period.
363
Then, V1.6.335 considers how many kriyas such as kayiki are committed by this and that class of beings with the tool of this and that type of bodies. Similarly argued in XVI.1.591 is the commitment of these kriyas while producing (nirvartanā) five 'sariras, five indriyas and three yogas. The former text may belong to the late third canonical stage, but the latter to the fourth-fifth stages. The subdivisions of these five kriyas are offered in 1.3.149, which also make appearance in the Prajnapana XX 1.582 with a negligible difference. This text forms a part of the Manạitaputra story, which we place in the fourth-fifth canonical stages as we see below.
364 Finally, let us take up the problem of iryapatha and samparayika kriyas. II.
3.152 explains that beings constantly vibrate within their limit and that beings
as such cannot perform antakriya or end-attaining-activity, for they inevitably Jain Education International - For Private & Personal Use Only
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