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196
524
Some heretics argue in V.5.201 that beings have vedana corresponding (evambhuta vedana) to action (karma), against which MV offers his view that beings in all classes have vedana which does or does not correspond to action. This text takes up the problem of kriya-vedana, but not bandha-vedanā because karma prakrtis necessarily produce their corresponding types of vedanā unless sankramana takes place. This problem involves the relation held between kriya and bandha, which is expressed in V.6.211 (cf. E-3b-2; 3rd stage) that a man who tells a lie binds the same sort of karma as such. In this case, the action of telling a falsehood yields to bind maya kaşaya karma in the class of caritramohaniya. This is, however, an old view. False speech falls in the categories of kasaya and avirati, which also causes one to bind animal ayus karma (cf. T.S. VI.17). By telling a lie, he thus binds both caritramohaniya karma and animal ayuş karma, then experiences the fruits of these two different karma prakrtis. Then his vedana does and does not correspond to his original action. If this is the import of this text, it belongs to the fourth-fifth canonical stages. Abhayadeva explains this passage by bringing in the case of ayur bandha and sudden death occurring due to accidental calamities, etc. for which the agent's moral action cannot be responsible, and in relation to the problem of sthitighata-rasaghata.
525
V1.1.229 maintains that asata vedana occurs to H by fourfold a'subha karanas, i.e., manas, vak, kaya and karma, but not by akarana, that sata vedana occurs to G by these fourfold 'subha karanas, but not by akarana, and that both sata and asata occur to A and M by both 'subha and a'subha karanas but not by akarana (Al do not of course possess all threefold yogas). This text enumerates yoga and karma of both 'subha-a'sbha types as the causes of experiencing sata-asata vedana. Subha-a'subha types of yoga necessarily cause 'subhaa'subha types of karmic bondage, which inevitably bring forth satā-asata vedana. Subha-asubha here are expressed in terms of karana. It is likely that the definition of asrava made in the T.S. VI and the division of karma into punya. papa groups expressed in its VI.26 and bhaşya were suggested when the text came to be composed. We place this passage in the fifth canonical stage.
526 It is said that nirjara or purging of karmic particles from the soul prades as
constantly occurs by way of 'sarvena sarvam' or by the entire soul prade's as (cf. 1.3.28 in E-2). Karmic particles thus purged are mere matter particles (pudgala) devoid of karmic efficacy. As afore-examined, the canonical authors frequently raise the question of who can know and see these purged matter particles which are intangible to the sense organs. Nirjara of karma matter is thus considered by the Jainas as the real physical phenomenon on the theoretical level inasmuch as skandhas are decomposed in the natural phenomena. On the ethical level, they believe that nirjara is effected by way of tapas and parişahajaya (cf. T.S. IX.3 and 8), the thought of which has been prevalent in
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