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70
[CHAP.
As hitherto I have not succeeded in learning anything essential from the texts or from modern Jains which would contribute to the solution of these difficult problems of "occult Jainism"-as Mr. J. H. Jaini, the President of the All-India Jain-Association mentioned them to me-I restrict myself here to a short reproduction of that which the Kgs. offer and leave it to further research to explore these psychological labyrinths1.
JAIN PHILOSOPHY
3. THE ATTAINMENT OF SAMYAKTVA.
Kg. I 57a, 113a, II 107a, 200b; Kp. 161b et seq.; Ps. 1139 et seq; Lp. III 596 et seq.
The spiritual development is conditional upon the elimination of the mohaniya-karmans. As the realisation of a mohaniya-k causes the bandha of a new karman of the same kind which is, in addition, still provided with a great sthiti, the binding of new mohaniya-k cannot be hindered by a good state of mind. The reduction of k has to be achieved in another way three processes (karana) must be undergone for this purpose, psychical conditions all of which only last during the fraction of a muhurta. Five-sensed, reasonable, fully developed beings of all 4 states of existence are qualified for the karaṇas, beings which have an activity of body, speech and mind, formaliter differentiated knowledge and one of the 3 best lesyas; their state of mind ought to be one of sufficient purity. These bind, one muhurta before the beginning of the karanas, the best possible karman-species but no ayus because they are too pure for that. They reduce the anubhāga of the 4th degree of bad prakṛtis to one of the 2nd degree, convert the anubhaga of the 2nd degree of good prakṛtis to one of the 4th degree, and bind a sthiti of, at the utmost, a fraction of sagaropamakotikotis. During the 1st process "yathāpravṛtti-karana they continue to do so and increase in purity from moment to moment. This process can be repeated several times even by abhavyas-it leads, however only to the goal, if the two other karaṇas follow it.
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The 2nd process (apūrva-karana) augments again the purity of the jiva. It consists of the following 4 processes: sthiti-ghāta, rasaghata, guna-śreņi, and anya-sthiti-bandha. Sthiti-ghata is destruction of the duration of karman: in every moment portions of the sthiti are annihilated, so that the sthiti is at the end of the process considerably
1 Also the little that Gandhi communicates, p. 73 (Warren, p. 62) does not contribute much to the explanation of the processes, as it is very short and differs from the Kgs.
2 This contradicts Kg. I, 136b, according to which the infernal beings have only the 3 worst lesyās,
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