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178
4631.3.35 reads that when one maturizes karma (udirana) he develops immature
karma into a state of maturity, then he censures himself (garha) and carefully guards himself (sanwara) with effort and will, that when one subsides karma (upa's ama) he subsides immature karma, then he censures... with effort and will, that when he experiences karma he experiences already matured karma, then he censures... with effort and will, and that when he expels karma he expels that which has just brought about its fruit, then he censures... with effort and will. Here the text takes up the ethical principles such as samwara and garha in the essentially ontological context of karmic udirana, upa'sama, vedana and nirjara. Samwara is primarily an ontological principle denoting the stoppage of karmic inflow, the equivalent term of which in the field of ethics is samyama. However, the text here uses this term samvara in the sense of samyama inasmuch as garhā expressed here denotes a mild punishment in the field of tapas. It is already symptomatic here that the then direction was heading towards the later formulation of tattvas. The concept of udirana does not occur in the early stage of karma history, and we would assign this text to the fourth-fifth canonical stages. We should recall that 11.5.106 (cf. D-3) de. scribes the Jaina laymen as well acquainted with the principles of jiva-ajivapunya-papa-asrava-samvara-nirjara-kriya-adhikarana-bandha-moksa.
464
The Jaina theoreticians show interest in determining who are liable to gain mahā or alpa of (karma-) kriya-asrava-vedana. The Prajnapana X VI.1 takes up the problem whether beings in this and that class are sama-vedana and sama-kriya, which stands in a less advanced stage than the ones that are taken up below. X V1.5.626 reads that in one and the same class of beings (H.A.M.G) abiding in the same abode, heretics are liable to gain (maha karma-) kriyaasrava-vedana but orthodox Jainas alpa kinds as such. X X.5.654 reads that H.A.M in the final life span subject to alpa (karma-) kriya-asrava-vedanā but those in the beginning life span to maha karma up to vedanā, while this is the opposite in the case of G (because G are destined to be born as AS and M). These texts must fall in the fourth-fifth canonical stages.
465
V1.10.306 discusses that he who lights fire is liable to have maha (karma-) kriya-asrava-vedana, while another who extinguishes fire is liable to gain alpa kinds as such, because by lighting fire he commits samarambha to a greater number of beings, either trasa or sthavara, than by extinguishing it. This text is part of the kalodayi story which we placed in the fifth canonical stage. V. 6.204 conducts a similar discussion, and we may assign it to the fourth-fifth stages.
466 V1.3.232 offers the idea that he who subjects to maha (karma-) kriya-asrava
vedana binds matter particles (i.e., karma matter) in all directions, accumulates them constantly, and experiences pain and undergoes changes just as a
fresh piece of cloth absorbs impure matter particles, but he who subjects to Jain Education International
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