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ANNOTATIONS
[Numbers given in brackets refer to pages ]
(Chapter I & II ) (8) As will be evident soon, the evaluation of the contents of Tattvär
tbasūtra here sketched is crucial for the views propounded in the present essay. As such, elements of it will appear now and then throughout the enquiry and the reader is advised to take special note of them. Almost all the question here raised (minus the one on anuyogadvāra) are once more discussed on pp. 21-30, the question of anuyogadvāra baving already been disposed of
on pp. 14-17. 2 (14) Really speaking, these three lists are well known only to those
students of Jainism who have taken special interest in what is called the Jaina Karma literature. For it is here that a basic use has been made of these lists. The present essay itself evinces only general interst in Karma literature but the lists in question are here mentioned because they represent the most outstanding case of formulating such standardised lists. Even then the reader will get some additional information about märganāsthānas on pp. 51-52,
about jwasthānas on pp. 50-51, about gunasthānas on p. 30, 3 (14) 257 b 4 (15) The reference is here to the list used by Virasena in the post
script to his commentary on Şarkhandāgama-Jivakhanda-Satpada (Il volume of the printed text in sixteen volumes) — also by
Nemicandra in his Gommațasāra-Jivakāņda, 5 (15) 328 b 6 (15) 852 b 7 (15) 1599 a 8 (15) 291 a; also elsewhere. 9 (16) 383 b (16) Really speaking, an account of kāyasthiti implies an account of
antara only in those cases where the thing described is divided into just two classes, for then kāyasthiti of one is antara of the other. Hence it is that an explicit recognition of the problem of antara and its application to the cases of things with more than two classes is a more advanced stage of speculation - to be met
with in Jivajivabhigama rather than Prajñāpanā. 11 (18) 80 b, 95 b 12 (19) 571 a
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