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First Steps of Jainism
3. The Karmaprakrti gives, in 475 Gathas, the detailed account of a portion of the Karman doctrine. It was compiled by Sivasarmasuri, who indicates as his source the chapter of the Agrayaniyapurva of the Drstivada, called “Karmaprakrti”. The KP. has often been commented upon. The most celebrated commentary is the Tika by Malayagiri; besides, that, there exist a Vrtti by Yasovijaya; who lived in the 17th century, an anonymous Curni and a Tippana by Nemicandra.
The relations of the Karman works to one another and to other books of Jain literature are still in need of thorough examination, which, it must be admitted, can only be made possible when other works of description will yet have been published That Devendra was acquainted with the Karmaprakrti and the Pancasamgraha is seen from Kg. II, 144 a: “Devendrasurina likhitam karmaprakrti-pancasamgraba-brbacchataka-disastrebhyah". Concerning his dependence on the commentaries of Malayagiri nothing for the moment can be said: there are, however, in many different places literal reminiscences of the writing of the latter; but, as both have made use of still older authors, it cannot be decided to what extent he leans upon him, or how far both go back to a common source.
Candramahatara and Sivasarman indicate as their source the twelfth Anga, the Drstivada, an indication which is also found in other parts of the Jain literature. As the Purvas are said to have been, partially at least, in existence up till the year 1000 after Vira, the Karman doctrine must have been, at the latest, completely developed at that time. The question now arises, whether this very complicated doctrine had already existed before that time or not i.e., whether it is the product of a comparatively recent speculation, or had been already in its essential points contained in the sacred writings. A final judgment regarding this can only be arrived at through a comparison of the ideas developed in the Karman works with those of the entire canon. I have not made such an examination. Nevertheless, as far as I could see, the most important Kar. man doctrines are contained actually in the Siddanta, of which any one can easily convince himself, if he but superficially consults the Sthananga-Sutra, Bhagavati-Sutra, Aupapatika-Sutra and Uttaradhyayana-Sutra. Many of the passages concerning Karman appearing in these works contain only generalities; many, however, give so many details that through them we may arrive at the result that
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