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160 general. But, it seems that even Virsena had doubt about their auspicity. Hence, he has mentioned them in one way in Dhavalā and the other way in Jayadhavalā. He must have some source for his opinion. However, despite the opinion of Tatia, Sukhlalji has mentioned that this tradition of accepting these four as auspicious seems to be quite old and it has also been referred to by the short commentator of Tattvärtha Bhāsya. The origin and elimination of this tradition requires deeper study. Nevertheless, the 42 - tradition has continued during the later ages. 6. Besides the lengthy version for 8.25, the Svetambara version docs not have the aphorism 8.26. The substance of this aphorism is surmised by implication of 8.25 form of aphorism there. 7. These aphorisms 8.25-26 seem to be extensions of the earlier aphorism 6.3 which indicates that the virtuous activities lead to influx of merit or beneficial karmas and the wicked activities lead to demerit or harmful karmas. The commentary there has mentioned some of the bodily, vocal and mental activities of both types as below: Activity Wicked
Virtuous (1) Bodily Violence, stealing, non- Non-violence, celibacy etc.
honesty, celibacy
etc. (2) Vocal false speech, harsh speech true & proper etc.
speech etc. Mental Thinking about violence, Devotion envy, calumny etc.
Paragons, scriptures,
austerities etc. These activities have infinite forms. An activity is neither good nor bad. It is the intention with which it is performed which makes it auspicious or otherwise. Thus, intentions and volitions have high place in Jaina Karma Theory. That is why many a times, the same activity produces different feelings in different cases. 8. As a general rule, the good activities lead to bonding of auspicious karmas and vice-versa. This statement should, however, be relatively taken. Any activity performed under mild conditions may be good while it may be otherwise under harsh , mental conditions. Both types of karmic species are influxing and bonding through activities in different spiritual stages, but their overall nature (good or bad) is determined on the basis of their intensity bondage. If the intensity of
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