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ANANTANATHACARITRA
129
VOWS. It is pramattasamyata when self-control exists but there is still negligence. It is apramattasamyata when there is self-control without negligence. Both last an antarmuhurta with interchange.179 It is apurvakaraṇa because it makes unprecedented destruction of the duration of karma, et cetera, and has the ladders of both destruction and subsidence of karma. It is nivṛttibādara (gross passions with a difference) 180 because the evolution of persons with the gross passions, who have entered it together, differs. Because the evolution of those who have entered it together does not differ because of their efforts, it is anivṛttibādara and it has destruction and subsidence of karma. Because the fine passion, named greed, has been made very fine, it is sūkṣmasamparāya (fine passion) and has both the ladders of destruction and subsidence. Upaśāntamoha is at the subsidence of delusion. When the destruction of delusion has taken place, it is called kṣiņamoha. When omniscience is produced from the destruction of the destructive karmas, it is sayogakevalin (omniscient with activity); when destruction of activities has taken place, it is ayogakevalin. 181
Ajiva (263-277)
Non-soul (ajiva) consists of the medium of motion (dharma), medium of rest (adharma), space (vihāyas), time (kāla), and matter (pudgala). These five and jīva are known as substances (dravya). Of these all, except time, are formed from an aggregate of indivisible units (pradeśa). They are all, except jīva, without consciousness and are not active agents. Except time, they are (all) embodied substances (astikāya) and are all without form (amurta)
179 256. That is, a person may fluctuate between the sixth and seventh gunasthanas. See I, p. 433.
180 258. For nivṛtti see II, p. 348. Apurvakaraṇa and nivṛttibādara are both the eighth guṇasthāna.
181 262. The yogavan and ayogavan of 251.
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