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... [338]... CHAPTER XIV
ON PASSIONS
This chapter contains information about four passions (kaşāya), viz. anger, pride, deceit and greed (958). We are told that they are possible in each of the 24 classes of living beings (959). Again, the question of their pratiştha or apratisthā in soul, not-soul and the both is also discussed keeping in view those 24 classes of living beings (960). The terms 'pratisthā' and 'apratisthā' are employed here in the sense of having an object' and
not having an object' respectively. Many a time it so happens that passions arise without any specific cause. And hence in these cases they are having no object of their own. They are called here apratisthita. This is the explanation offered by the commentator.
We are informed that in each of the 24 classes of living beings the rise or origination of passions takes place depending upon ksetra (place), vastu (thing), sarira (body) and upādhi (paraphernalia) (961).
The sub-types of each of these four passions are again four, viz, anantānubandhi, apratyākhyānāvarana, pratyakhyānāvarana and samjvalana. In this enumeration the succeeding sub-type is milder than the preceding sub-type (962). Again, each of the four passions are differently divided into four groups, viz. abhoganirvartita, anabhoganirvartita, upaśānta and anupaśānta (963). When there is a cause for the rise of passions and when a person having the cause in view gives way to the rise of passions, then those passions are called abhoganirvartita. On the contrary, when a person gives way to passions without there being any cause whatsover, then the passions are called anābhoganirvartita. So long as the passions do not rise or operate (but remain in the state of subsidence) they are called upaśānta. And when they rise and operate, they are called anupaśānta.
In Jaina Āgamic texts the vices of living beings are variously described. And they are grouped differently. One system of grouping is to bring all the vices under three heads, viz. rāga (attachment), dvesa (aversion) and moha (delusion or infatuation). But in the Jaina Karma doctrine all the vices are grouped under the heads of the abovementioned four passions (kaşāyas) and delusion or infatuation (moha). Hence this system of grouping
1. Introduction to Ganadharavāda (Ed. Pt. Malvania), p. 100.
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