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191
contents as the fruits of asata vedaniya. Likewise, it reckons işta 'sabda-rupagandha-rasa-sparsa-gati-sthiti-lavanya-yasahkirti-utthanakarma-bala-virya-puruşakaraparakrama-svara and kanta-priya-manojna svaras as the fruits of sukha nama karma, and the reverse contents as the fruits of duḥkha nama karma. Its XXXV classifies vedanā into various types, i.e., sita-usna-misra, dravya-kşetra-kala-bhava, 'sarira-mano-misra, sata-asata-misra, duhkhasukha-aduḥkhasukha, abhyupagamiki-aupakramiki (voluntary-involuntary) and nida-anida (consious-unconscious). The Uttara XXXII follows the subdivisions of vedaniya and nama karma listed here. All this explains that vedaniya and nama karma were primarily considered in the context of physical sensation, thus these two karma prakrtis were not clearly distinguished from each other in the early stage. Sata-asata and sukha-duhkha are often used synonymously in the Bhagavati. We have already handled in E-2 some sutras pertaining to sukhaduhkha, upon which we will not dwell any more.
506
Let us first take up the passages relevant to nama karma. XIV.5.515, which is a non-dialogue text, offers işta-anista sthanas of H.A.M.G which are expressed in terms of pratyanubhava. It informs that H experience 10 anista sthanas beginning with 'sabda up to utthana, G experience 10 ista sthanas, and A.M. experience both. We place this text in the fourth-fifth canonical stages.
507
In relation to the delivery of a child, 1.7.62 (fourth-fifth stages) holds a view that if he has bound varnavadhya karma and has not subsided it he is born in bad shape, with bad colour, smell, taste and touch, he is born ugly (anista, akānta, apriya, asubha, amanojna and amanapa) with a voice which is low, pitiful, anista up to amanapa along with unpleasant speech, but if he has not bound it he is born in the opposite form. Likewise, V.3.232 (cf. E-2; fifth stage) offers a similar account as to those who subject to maha-alpa of (karma-) kriya-asrava-vedana. The term varnavadhya karma is not employed in this text. Duhkha nama karma was thus called varnavadhya karma also.
(4) Vedaniya karma
508
The following passages pertain to vedaniya karma. VI.6.285 reads that compassion to beings, not giving them pain, sorrow, distress, beating and difficulty cause one to bind sata vedaniya karma, and their opposite to bind asatā vedaniya karma. The T.S. VI.12-13 enumerate similar causes that bind sata-asata vedaniyas, which must have been directly drawn from this text. We can place this text in the fifth canonical stage.
509
Some heretics maintain in V1.10.256 that all beings experience duḥkha alone, against which MV retorts that H experience duhkha alone but occasionally sata also, G experience sata alone but occasionally asata also, and A.M, experience both sata and asata (cf. V.1.265 in E-2). We place this text in the fifth
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