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MV and Jamali were therefore handling kajjamane kade' from the totally dif ferent angles. In I.10.80 which we would place in the third canonical stage, heretics hold an anti-dictum, 'calamane acalie... nijjarijjamane anijjiņņe', which is rejected by MV as wrong without offering any reason. Heretics here are obviously Jamali and his party. This issue has been thus taken up in relation to nihnava in tradition but not in relation to the theory of kriya. Kajjamane kade' is thus applicable to problems involving volitional action in the field of ethical conduct, of which the theoretical value is however negligible. And the Jaina theoreticians in their habitual way applied this dictum mechanically to other subject fields as we shall see below.
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I.1.8 with which the Bhagavati commences its main discourse, reads that calamare calie, udirijjamane udirie, veijjamane veie and pahijjamane pahine constitute utpanna paksa, and that chijjamane chinne, bhijjamane bhinne, daddhamane (dajjhamane) daddhe, mijjamane mae and nijjarijjamane nijjinne constitute vigata pakṣa. The items in each paksa are said to share a common import even though their sounds and syllables are different. It appears from this that utpanna pakṣa denotes the process of asrava-bandha-vedana of karma up to the loss of its karmic efficacy, and vigata paksa denotes the process of the decomposition of the matter particle up to its final expulsion.
Calana is understood here in the sense of vibration which is the basic cause to attract karma matter. We should refer on this point to the idiomatic sentence, 'saya samiyam eyati veyati calati phamdai ghattai khubbhai udirai tam tam bhavam parinamati. Also threefold calanas is dealt with in XVII.3.508 (cf. C-102). Prahana in I.1.8 above denotes the state of karma deprived of its karmic efficacy immediately after the completion of vedana. I.1.8 thus means that the vibration that invites karmic bondage, karmic rise, experiencing its fruit and the loss of karmic efficacy belong to the process of the appearance of karma, on the other hand, cutting, breaking, burning, decay and expulsion belong to the process of the disappearance of the matter particle. Karmic theory as such belongs to the third canonical stage (cf. E-2).
The
problem of 'parinamamana poggala parinaya'-cum-'parinamamana poggala aparinaya' become a point of dispute between two gods, i.e., a Jaina. god and a heretical god, in XVI.5.573-74. The umpire is MV who, of course, approves of the Jaina god's view. These sutras form a part of the Gangadatta story (cf. A-3-4), and are to be assigned to the fifth canonical stage. It is interesting that the canonical authors brought this MV-Jamali issue into the mythological sphere, which palpably reflects the then church authorities' attitude towards dissidents. And this must have been the spirit of the Third Valabhi Council that compiled 'calamane calie' at the beginning of the Bhagavati.
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