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Umāsvāti's Jainism 61 have two different technical meanings? 2) what does Tryāpatha kriyā ('walking carefully') have to do with kaşāya and bondage? (How can 'care in walking' be said to be characteristic of a jīva which has passions?)45
Suhklalji attempts to solve the first problem by running the two meanings together (as discussed above), but at the cost of making the two sūtras incompatible. The Sarvārthasiddhi's commentary on Tattvārtha Sūtra 6:5 (6), that the 5 senses, the 4 passions, the 5 kinds of vowlessness, are the causes of influx, and that the 25 kinds of activity (kriyā ) are the effects, similarly fails to remove the incompatibility between the two sūtras.46 Again iryāpathakriyā as defined (and samyaktva kriyā ) is out of place in such a list. One incoherence is replaced by another.
This incompatibility of Tattvārtha Sūtra 6:4 (5) with 6:5 (6) indicates that Umāsvāti is attempting to run together two different categories or lists, one developed later than the other (i.e. one containing the term 'īryāpatha' as used at an earlier date and with a different meaning). In other words, Umāsvāti is taking over lists of kriyā from earlier sources - as Dixit remarks, all four categories of activities listed at Tattvārtha Sūtra 6:5 (6) were in 'more or less extensive use' independently of each other in the texts available to Umāsvāti47 - without attempting to make them fit his definition of sāmparāyika ásrava (that pertaining to persons with passions), which he merely superimposes.
It is interesting to note that at Tattvārtha Sūtra 9:5 iryāsamiti, 'proper care in walking', is named as one of the
45 There is a similar problem in explaining the presence of samyaktva kriyā - 'that which strengthens right belief - in the list of kriyā (no.1). The other 23 kriyā are at least negative, although they are by no means obvious characteristics of the 'passionate'.
46 See S.A. Jain p. 171: etānīndriyādīni kāryakāraṇabhedādbhedamāpadyamānāni - SS on TS 6:5.
47 Dixit in the preface to Sukhlalji (TS 1974) pp. 7-8.
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