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The interaction of Sanskrit through Jainism
karmas: (i) nidranidra karma, (ii) pracalapracala karma, (iii) styänagrddhi karma, (iv) tirvag-gati-nama-karma, (v) naraka-gati-nama-karma, (vi) ekendriya-namakarma, (vii) dvindriya-nama-karma, (viii) trindriya-nama-karma, (ix) caturindriya nama-karma, (x) tiryagānupärvi nama-karma, (xi) narakanuparvi näma-karma, (xii) sthavara nama-karma, (xiii) sükṣma nama-karma. (xiv) sädhäraṇa näma-karma, (xv) atapa nama-karma, and (xvi) uddyota näma-karma. After destroying the above said. sixteen karmas the soul destroys the eight passions, the four pratyakhyanavarana karmas (pratyakhyanavarapa krodha, pratyakhyanavarapa mana, pratyäkhyanavaraņa māyā, and pratyakhyänävarana lobha) and the four apratyakhyānävarana karmas (apratyakhyanavarapa krodha, apratyäkhyänävaraṇa mäna, apratyäkhyanavaraṇā maya, and apratyakhyanavaraṇa lobha). Then the napumsaka veda and the striveda are destroyed. In the end of this ninth gunasthana, the soul also destroys the purusa veda samjvalana-krodha, samjvalana-mana, and samjvalanamaya karmas. From here the soul ascends to the tenth guyasthana, the sukṣmasamparaya gunasthana, and in here the soul annihilates its samjvalana-lobha karma. After this the soul ascends to the next gunasthana, the upaiantakaṣaya-vitaraga-chadmastha gunasthana, and from there it proceeds to the twelfth gupasthana, the kṣipa-kasaya-vitaraga-chadmastha gunasthana, where the soul first destroys the two kinds of sleep (nidrākarma and pracală karma). Then the soul destroys the five jnnävaraniya karmas (matijnKnävaraniya, Arutajnanavarapiya, avadhijnanävaraniya, manaḥparyaya-janavarapiya and kevalajaanavarapiya karmas), the four darjanavaraniya karmas (cakṣur-darjanavaraniya), acakṣur -darśanavaraniya, avadhi-darśanavaraṇiya and kevala-darśanavaraniya), and the five antaraya karmas (dänäntaraya, labhäntaraya, bhogantaraya, upabhogântaraya and viryantaraya). After destroying these karmas the soul ascends to the thirteenth gunasthana, the sayogi-kevali-gupasthana where the soul becomes a sayogi-kevalin. From here the soul next ascends to the final stage, the ayogi-kevali-gunasthana, in which the soul completely annihilates the seventy two karmas1 which are not hitherto destroyed. In the last moment of this gupasthäna the soul destroys all the thirteen remaining karmas. Once all the karmas are destroyed, the soul attains liberation, the highest goal of the soul.
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The way Civaka attained salvation following ksapaka-greni is depicted through allegorical expressions in the verses starting from 3076 to 3082 in Cc. Though Têvar does not mention the names of the different gunasthanas, the order in which the karmas are eradicated by Civakan strictly follows the order of the eradication of Karmas by a soul which follows Kṣapaka śreņi. The whole process is described as a war between Civakan and his karmas. Civakan started the war against his foes, the karmas, having right knowledge as his chariot, the idea of saving his soul as his horse, right faith as his elephant, kindness as his infantry, right conduct as the support for his body and the touch as his sword and shield. When he, with
1 Pujyapada, op. cit. commentary on Ts. 10:2.
2 Cc. v. 3074.
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