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188
this text. This text must belong to the last canonical stage.
493
All these texts in the fifth canonical stage handle the problem of karmic bondage within the class of mula prakrtis. And it was only in the post-canonical age that uttara prakrtis were brought into discussion in the same context. This implies that the Jainas formulated the final list of uttara prakrtis in the fifth canonical stage. Let us now take up the following karma prakrtis in due order : (1) Antaraya karma, (2) Mohaniya karma, (3) Nama karma, (4) Vedaniya karma, (5) Ayuş karma, and (6) Iryapathika-samparayika karmas.
(1) Antaraya karma
494
A queer term occurring in 1.8.70 is viryavadhya karma, which however is unambiguous that it means viryantaraya. According to the text, when two persons who are alike in colour and age possessing similar weapons fight, one wins the fight and the other loses it, because the one who loses it has bound viryavadhya karma and has not subsided it. Viryantaraya occurs as a division of antaraya karma in the Prajnapana XXIII.1. However, varņavadhya occurs in the fourth-fifth stages (cf. 1.7.62); indriyavadhya and vedavadhya (cf. XXXII.1. 843) likewise occur in the fifth stage. The term viryavadhya was probably in use at about this time. We would place this text in the fourth-fifth canonical stages.
(2) Mohaniya karma
495
The Prajnapanā XXI.1 enumerates five subdivisions of mohaniya karma without classifying them into two main divisions, i.e., darsana and caritra. The Uttara XXXII classifies them into two types in the standardized form, however its XXLX.20 speaks of kanksamohaniya in the sense of darsanamohaniya. Since the Prajnapana does not know kanksamohaniya, but it is still talked about in the Uttara, it must have been current in the early fifth canonical stage. The Bhagavati 1.3 collects a number of passages relevant to karksa mohaniya karma as follows.
496 1.3.29 enumerates the following fivefold causes of kankşamohaniya vedana,
i.e., s arkită (disbelieving in dharma), kankṣitā (having worldly desires), vicikitsitā (becoming suspicious of things and persons), bheda-samapanna (becoming dissentient) and kaluşa-samapanna (becoming censurable). This content is repeated in 1.3.37, which further explains that these five causes occur for ascetics due to the difference in jnana, darsana, caritra, linga, pravacana, pravacani, kalpa, marga, mata, bhanga, naya, niyama and pramana. Here kankşamohaniya clearly denotes dar's anamohaniya. These causes of karksamohaniya vedana are virtually identical to the causes of its bondage, and we should also remember that the Prajna pana XXI.1 makes five divisions of
mohaniya karma in terms of vedaniya. These five causes are listed in T.S. VI. Jain Education International For Private & Personal Use Only
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