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Kundakunda: The Pravacanasāra 155 underlying material karman theory have been pushed into the background or 'forgotten'. In other words, there are few indicators that every time one sees 'moha' one should understand 'material mohaniya-karman'; on the contrary, moha as used by Kundakunda has clear non-material associations, and in this respect the fact that the Jaina's formulation reproduces the Buddhist triad of 'unwholesome roots' must be the result of sympathy rather than the attempt to 'colonise' a rival doctrine through re-definition. Some of the coincidences between the two formulations have been outlined above. But in summary I would suggest that Kundakunda's employment of 'moha / avidyā' is closer to the Buddhist use of the term, with its cognitive and volitional associations, than it is to the material mohanīyakarman of standard Jaina doctrine, with its ramifications for ascetic practice (i.e. its requirement of extreme forms of tapas).71
The fact that Kundakunda uses mohaniya-karman as a category at least once in the Pravacanasāra,72 but prefers to concentrate on the less obviously material moha, shows both his awareness of traditional doctrine and where he chooses to lay his emphasis. Faddegon, commenting on the use of duttho / dusta (glossed by the Tattvadīpikā as moha) at Pravacanasāra 1:43, remarks that moha, rāga, and dosa | dveșa together form mohaniya-karman, and contrasts this triple division with 'the more intricate classification of mohanīya-karman' in the classical position (see, for example Tattvārtha Sūtra 8:9).73 While not wishing to
71 It should be noted that in Jayasena's recension of the Pravacanasāra there is an extra gāthī at 3:26b where the four passions are referred to in a perfectly orthodox, i.e. classical, sense. This is an exceptional case, and it is perhaps significant that it occurs in Chapter 3, which appears to be only loosely related to the first two chapters and may well have been compiled for a different purpose.
72 At 1:15 and TD; cf. 1:19 and 1:43.
73 Faddegon [Kundakunda (3)] p. 27, fn. 1. The full text of Pravac. 1:43 reads: 'The great Jinas say that portions of karmas are necessarily operating (and giving their fruit); he, who is infatuated with,
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