________________
190
501
V.4.196 says that Anuttaropapatika devas are upa'santa-moha, and their moha (for sexual desire) is neither active nor exhausted. XV.2.502 maintains that madness occurring to all the classes of beings is of two kinds, i.e., possessed by Yakşas or due to the rise of mohaniya karma. The former is said easier to bear and easier to get rid of than the latter. Living beings are possessed by madness (Yaksave'sa) when gods throw a'subha pudgalas at them, and gods in the lower order are possessed by madness when gods in the higher order throw a'subha pudgalas at them (cf. XVI.7.631 in D-2b-3). Both of these texts seem to fall in the fourth-fifth canonical stages.
502
V.4.185 expounds that the ordinary men laugh (hasya) or become sad (utsuka which is usually called 'soka) due to the rise of caritramohaniya karma, while kevalis don't due to its absence, and that by laughing or by in sorrow, beings excluding A' bind seven or eight mula prakrtis. The same exposition is made as to nidra-pracalā due to darsanavaraniya (i.e., darsanamohaniya) karma. This text may belong to the fifth canonical stage.
503
IX.31.364, which is a part of 'socca-assoccã kevalis' (cf. E-2) composed in the final canonical period, describes some stages after which kevala jnana dawns to an aspirant. It reads that dharma is obtained by kşayopa'sama of jnanavaraniya, 'suddha-bodha by that of darsanavaraniya, the state of anagara by that of dharmāntarāya, brahmacarya by that of cariträvaraniya, samyamayatana by that of yatanavaraniya, samwara by that of adhyavasanavaraniya, sruta jnana by that of 'sruta-jnanavaraniya, avadhi jnana by that of avadhijnanavaraniya, and kevala jnana by that of kevala-jnanavaraniya.
504
Anomalouse here are the types of karma called darsanavaraniya, dharmantaraya, caritravaraniya, yatanavaraniya and adhyavasanavaraniya. Darsanavaraniya which occurs in V.4.185 above is equivalent to darsanamohaniya. We have already come across dharmantaraya kriya in X V1.3.570 (cf. D-la), which occurs in the context that when a doctor cuts off a tumour of a monk who has been engaged in kayotsarga, the monk is said to have committed dharmantaraya kriya. Unmistakably, dharmantaraya means producing obstacles to following the monastic codes of ascetics, which must have been later absorbed in the class of caritramohaniya. Caritravaraniya is here used in the context of brahmacarya, which can only be caritramohaniya. Likewise, yatanavaraniya and adhyavasanavaraniya must be the variations of caritramohaniya karma. Darsanamohaniya and caritramohaniya occur in the Uttara XXXI, before the time of which our text must have been composed..
(3) Nama karma 505 The Prajnapanā XXI.1 enumerates manojna 's abda-rupa-gandha-rasa-spar's a
and mano-vāk-kāya sukhatā as the fruits of satā-vedaniya and the reverse Jain Education International For Private & Personal Use Only
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