�א֤�ֻ�� �� �ֵ�և� �ֈ��ֻ�� �� �� �ִ֢� ������ �� l
��㾾����ִ�� �֤��םֵ�י������� ������ִֽ����� ll 870 ll
����֟�����֓�� �֟��� �֟�㿓֟���ظ��֓�� �� ��ϴ֢�� ��ָ��ôֿ��
l
���ϯ����읿ִ֍�� �����־��עֳ��� ����áִ����ִ�� ll 870 ll
���ϛ��ֽ�� �����ֵ�� ����ֳֵ��۴�� ��������� ��ӟ�� l
���ϛ���ֻ�� �ֈ������ �־����� ����֍���� ���ꓔ�� ll 871 ll
���������: ����֟�� ����ֳֵ��� ��斴֍�� ��֭��� l
������֟���ظ��֟�� �֟��ؾֿ�� �֯֍����� �֣�֍����� �ֵ֖��״� ll
871 ll
868-69. Seventy-thee hundred and sixty-seven in the
Vowless-right-belief, sixteen hundred and sixty four in� .Destructive..
right-belief.
Twenty-nine hundred and ninety-one in the Partial Vow, five
hundred seventy-six in Destructive Right (belief). among humans. not in
the sub-humans.
Forty one hundred and forty-four in (each of the. Imperfect
(vow and) the other (Perfect vow), eight less one thousand in each of
Subsidential. New. and Advanced thought activity, with Sex
(inclination).
One hundred and sixty-eight in the (9th stage with) Passion
only. forty-eight in the slightest (delusion). and twenty. four in
Subsided (delusion). I shall speak gradually for (stages of the) des.
tructive (ladder etc.).
���ϛ���ֻ�� �����ֵ�֯�㾾�� ����םֵ���������Ӑ�� �� l
��ߤ�� ����ֳֵ��� �֢��� �֢���� ������ ��� ll 872 ll
������֟���ظ��֟�� �֟���:�֟�֭�֯���� ����־��ע־������� ��
l
���Ͽ��ן�: ����ֵ� ��� �֟��� ����ءֿ֟�� ������� ��� ll 872 ll
872. (They are) four hundred and forty-eight in (each of) the
New� and Advanced thought-activity with sex. inclination, eighty with
passion (in the 9th); then thirty-two (in the 10th) and sixteen (in the
12th).
����א�۴�� ���ϕ���ې��۴�� �� ����֤�����֝�ֵ�֝� ����ָ�� l
�ֈ�ֽ�� �֢������� �����ם֤�������ֵ�� �־��� ll 873 ll
����א�� ���ϵ���א�� �� ��֟��֙���֘��ֿ֟��� ���֍�ָ��: l
�֟��:����: ���ءֿ֟�� ���ֵ��ם֟�� �����֍��: �־�� ll 873 ll
873. Two-hundred and fifty-six in (each of) the Vibratory and
Non-vibratory (are to be) multiplied (by) sixty-four and thirty- two
(respectively). (To find out total number of all combinations) �111 all
the (stages). after multiplication. one should be deducted (everywhere).
��֬������ ��㬤���Ӑ�� ���������� �����ן� םִֵ��� |
�־�֤֯�� ��כ� ��Ӑ�� ��������ֵָ֯�������ק���� ll 874 ll
��֬������ ��㬤��֛��� ���ءֿ֟�� �־�֟� ִֵ��� l
�־�ί֤�� ���ן� �֛��� ��������ֵָ֯�֍������ק���: ll 874 ll
874. Pure combinations among the Liberated are necessarily
thirty-one. (Thus) combinations with reference to all terms (Sarva-pada)
have been described by Lord Mahavira possessed un-assisted Power.
Commentary.
The calculations explained above may be shown in a tabular
statement as below:�
|
Stages |
Pratyeka-Pada. |
Pinda-Pada. |
Total Combinations. |
Subsidential.
Destructive. |
I
II
III
IV
IV
Destructive Belief.
V
V
Destructive Belief.
VI
VII
VIII
IX
with Sex
IX
without Sex
X
XI
VIII
IX
with Sex
IX
without Sex
X
XII
XIII
XIV
Liberated. |
15
15
16
16
16
16
16
18
18
19
19
19
20
19
20
20
20
21
20
14
13
5 |
5
4
4
5
5
5
5
4
4
3
3
2
1
1
2
2
1
0
0
0
0
0 |
7195P/2P�1
1799P/2-1
1607 P�1
7367 P�1
1664 P�1
2991 P�1
576 P�1
4144 P�1
4144 P�1
992 P�1
992 P�1
168 P�1
48
P�1
24
P�1
448 P�1
448 P�1
80
P�1
32
P�1
16
P�1
16384�1
8192�1
31 |
The grand total of combinations in all the stages, P being
equal to 65536 is:��
{ 2 +
1799/2 + 1607 + 7367 + 1664 + 2991 + 576 + 4144+ 4144
+992+992+168+48+24+448+448+80+32+16}-21
+16384+8192+31.
P{7195+1799/2+267.1}-21+24607
P{8994/2+25741}+24583
P{4497+25741}+24586
(Px30238)+24586
=65536x30238+24686
=1981677568+24586
=1,98,17,02,154.
����֤������� �� ���� ����־ֳ�־����� ��ֳ֝�Ӑ��ם� l
�֤���Ӑ��ם� �� �������� ���Ͼ��ִ�������� ����֝�ꕕ��� ll 875 ll
����֤�����ׯ� �� ���� ����־ֳ�־��: ã�ֳ֛֭���: l
�֤��֛��ֿ�� ����ֿ�: ��������ִ�������� ����֭����: ll 875 ll
875. Group combinations and the Pada combinations. of all
possible thoughts in soul-quests also, should in the same manner, be
considered serially, and carefully.
�������פ��֤�� ����֝�� ����ی�����֝�� �� �������� ������ߤ�� l
�ֽ֢��֝�֝�ߋ� ����ֵ�֝�� ��� �֟������ ll 876 ll
���Ͽ��ןֿ֟�� ����֭�ִ�����֝��� ������ : �֟������ן� : l
�֯֟����������֭��� ����֍�֭��� ��� ���ءֿ֟�� ll 876 ll
876. (The number of systems of Philosophy) has been described.
as one hundred and eighty Kriya-vadi, eighty-four Akriya-vadi,
sixty-seven Ajnana-vadi, and thirty-two Vinaya-vadi,
Commentary.
Established and generally recognised forms of religion are not
many: but personal beliefs vary immensely. One may just well say that
there are as many sets of belief as there are human beings. Jain
philosophers have however reduced all sets of beliefs to 363 kinds.
There are some who have no religious beliefs whatsoever. They
may be called negativists or agnostics.
Others are positivists. They attach all responsibility for
events to Time, Destiny, Nature, God, Atman:
Illusionists or Epicureans recognise sexual pleasures only;
and do not bother themselves to find out the ultimate reality of things.
Devotionists again content themselves with merely worshipping
others. They have no idea of soul. power. Jainism reconciles all these
differing, inconsistent and contradictory theories by taking a broad and
expansive view of things, by showing that there is partial truth in
every theory, and the whole truth is found by looking at things from
various points. Truth has many facets. Our view, our knowledge, our
information is limited in various ways, and each one of us having� an
imperfect view of the whole quarrels with the other whose view is as
imperfect, but is directed from and to a different point. One who can
see the whole object from all points at one and the same moment of time
knows the whole truth, and can correct and reconcile the various views
of ill informed disputants.
The story of the seven blind men, who stumble against an
elephant, and give their individual ideas of the animal, is an apt
illustration of what is said above. One of them who happens to catch the
ear, likens the elephant to a large hand-fan, one who catches hold of
the tail says it is like a thick stout rope, one who falls upon the legs
calls it a pillar, and so on. But one who can see the whole elephant by
his eyes, corrects them all, tells them that each is right from a
certain point of view, to a limited extent; and the whole truth he
describes by giving details of the parts separately perceived by the
blind men, which go to form the whole.
Other systems of thought outside Jainism have been divided
into 4 main groups, and are sub-divided into 363.
1. Kriya-vadins. These may be called Positivists. Their
sub-divisions are 180, because of the varying theories in respect of the
nine categories, Jiva, Ajiva, Asrava, Samvara. Niriara, Bandha, Moksha,
Puny. Papa, as affected by Time, God, Soul, Destiny, and Nature, working
by itself, through another, permanently or momentarily. 9x5x4=1 80.
Akriya-vadins. Negativists have 64. sub-divisions, due to the
varying theories of non-existence in respect of each of the seven
tattw88 with reference to Time God, Soul, Destiny, and Nature working by
itself or through another; and non-existence of the 7 tattwas
with reference to Destiny and Time alone, irrespective of their working
by themselves or through another. 7x5x2+7x;2=70+ 14=84.
Ajnana-vadins, or Agnostics, who have no beliefs at all in
any. thing, with reference to the 7 aspects of 9 categories, and the 4
aspects of existence, non-existence, existence and non-existence, and
idescribableness of the pure soul. 7x9+4=67.
Vinaya-Yadins. Devotionists are of 32 kinds with reference to
reverence of God, King, Scholars, Saints, Old-men, Children, Mother,
father through mind, body, speech and offerings. 8x4=32.
All kinds of Partial or non-true believers are
180+84+67+32=363.
����۟�� �֤��� �ָ������ �� ם֓��ָ�ם֓�֢֝��� �� �־���� l
��ֻ���ָ����םֵ�פ�����־����� �� ��� ��� ��Ӑ�� ��� |l 877 ll
�����ß� þ֟�: �ָ�����ׯ� �� ֟���֟�֟���� �� �־�֣��˸�: l
��ֻ����ָ�֟��ֵ�ן�þֳ�־�� ��� ��� �֛��� ��� ll 877 ll
877. Combinations (of Kriyavada) (come about) by (multiplying
each of) the nine categories (Jiva, Ajiva, Punya, Papa, Asrava, Samvara,
Nirjara, Bandha, Moksha) with Kala (time) Ishwara (God), Atma (soul)
Niyati (Destiny) and Svabhava (Nature) and (the 4 ways) Swatah (by
itself) Paratah (through another) Nityatva (permanently), Anityatva
(momentarily).
Commentary.
The 7 Tattwas are described in Sacred Books of the Jainas,
Vol. II, page 7. They form the 9 categories with merit and demerit.
����۟�� �֤���ָ������ �� ם֓������֢֓֝��� �� �־֟��� l
���� ���ϟ��� ���ִ�� ��ֻ�֤�ߝ�� ��� ���ꓔ��״� |l 878 ll
������֟� þ֟�: �ָ�����ׯ� �� ֟���֟�֟���� �� �־�֣���: l
���ִ֣���: ���ִ��: ��ֻ�֤�߭��� ��� �ֵ֖��״� ll 878 ll
888. (Each of) the nine categories exists, by itself. by the
other, permanently or momentarily. (This is) easy to understand. Shall
speak about time, etc.
��ֻ��� �־��� �ֵ֝�פ� ��ֻ��� �־��� ֝���֤�� ����� l
����ע� ��� ��������� �� ������ ���ד֤��� ��ֻ��� ll 879 ll
��ֻ�: �־��� �ֵ֭�ן� ��ֻ�: �־�� ֭�ֵֿ�ן� ���ִֵ�� l
���ٟ� ��� ���֟��¾�ׯ� �� ��֟�� ��ۘ�֟��� ��ֻ�: ll 879 ll
889. Time generates all. Time destroys all. It is awake even
in those who are asleep. No one can evade time.
���ϝ��֝�� ��� ���ϝ������ ���ϯ��� ����� �� ������ �� ������� �� l
���� םָ���� �ִ֝�� �־��� ���ָ������ ����פ� ll 880 ll
�����֭�� ��� ���ϭ�߿� ����֟��� ��õ� �� ����� �� ��:��� �� l
þ�� ָ���� �ִ֭�� �־�δ����ָ������� �־�ן� ll 880 ll
880. The soul is ignorant and quite powerless. All pleasure,
pain, going to heaven or hell is caused by God.
������ ���� �֯��� �������� ������ �� �־�־�־�� �� l
�־־�Ӑ�ם����� �� �֓��֝��� ם������ �ָ����� ll 881 ll
�������� ����֟��� �������� ����ֿ�� �־�Ծ��֯�� �� l
�־���כ������ׯ� �� �֓��֭��� ��ԝ� : �ָ���: ll 881 ll
881. There is only one Great Soul, is Almighty, Bright. All
pervading, totally unknowable, also conscious, without attribute and
Supreme.
�֢�� �֤�� ���� ����� ����� �� םִֵ֝� ����פ� �֢�� �֤�� l
���� ��� ����� ����� �פ� ��֤��� םֵ�פ���֤��� ��� ll 882 ll
�֢�� �֤�� ���� �֣�� ��õ� �� ִֵ֭� �־�ן� �֢�� �֤�� l
���� �֣�� ��õ� �־��פ�ן� ��֤��� ֵ�ן־�֤��֟�� ll 882 ll
882. That which must happen at a certain time, through a
certain agency, in a certain manner, in respect of a certain object,
must happen at that time, through that agency, in that manner, in
respect of that object. This is Niyativada (Fatalism).
���� ����� �������֝�� ן�֢�� ״ֵ������ִ�֤�ߝ�� l
������� ��� ����֡����� �פ� �־־��ׯ� �� ����֡�����ע� ll 883 ll
��: ������ן� �������֭��� ��ߖ֝֟��� �����������֤�߭�ִ�� l
�֬֟��� ��� þֳ�־� �ן� �־�δ�ׯ� �� þֳ�־� �ן� ll 883 ll
883. What creates sharpness in thorns and difference in
varieties of animals, birds, etc.? It is Nature. Therefore all is only
Nature.
��۟�� �֤��� �ָ������ �� �ֵ֢֯֟��� �� ��㝝֯�։���� l
��ֻ��פ����פ���Ӑ�� �֢�� �֤�����ן���ӕ�֤�� ll 884 ll
����ß� þ֟�: �ָ�����ׯ� �� �֤֯֟֯�֣��˸���� ��㝵֯�֯�����: l
��ֻ��פ����פ��ֈ˸��: �֯֟�ן�: �֟�� : ��כ������ӕ�֟��: ll 884 ll
884. (There are) seventy kinds (of Akriya-vadi ) due to 4
groups of nonexistence theory (1) by itself, (2) through another, (3)
the seven categories excluding merit and demerit, and (4) Time etc. (i.
e., Time God, Soul, Destiny and Nature).
��۟�� �� ���֤֯����� םֵ֤�ߤ��� ��ֻ֤�� ן֯��ןֳ־�� 1
������� �פ� ��۟�֢�� ����ی�����֝�� �� ������ߤ�� ll 885 ll
����ß� �� �֤֯֟֯�֣��˸� ֵ�ן֟�: ��ֻ֟�: ס֯�כ������ֳ־��: l
�֟����� �ן� ����ß֟��� ��������֝��� �� �֟������ן�: ll 885 ll
885. (Add) fourteen (combinations) due to 3 groups of
non�existence theory (1) seven categories and (2) Destiny and (3) Time.
(There are) eighty four Akriya-vadins.
���� ��֝և �־ֳ�־�� �ִ֢��֢�� ����� ���Ͼ֓��״�פ� l
���Ͼֵ֝֕��� �ֵ֢֟�� �פ� ��� ����ן� ����ֽ�� ll 886 ll
���� ��֭��ן� �־ֳ�־����� �֢�ִ��֢��� ���ִ־�֓��״�ן� l
���Ͼֵ֭֓���� �֯�ֵ֟�״�ן� �֛��� �־�֟� ס����� : ll 886 ll
886. Concerning (the above) nine categories, who knows their
existence, non-existence, both (existence and non-existence)
indescribability. indescribable existence. indescribable nonexistence or
indescribable existence and non-existence. (Each of them) having seven
aspects make up 9x7, the sixty-three kinds.
���� ��֝և �֑�֓։� ��־�� ��㬤�� �� ����ם֝֯��ןֳ־�� l
�֢��� ����ן� ��ˋ��� ���ϝ��֝�ߝ�� ��� �֢��� ll 887 ll
���� ��֭��ן� �֢�֓֟���� ��־�� ��㬤�� �ֻ�� �ӫ������ֳ־��: l
�֟��ָ��� �־�֟� ��ִ֖��֭��� ��� �֯֟�����: ll 887 ll
887. Who knows about the four aspects of pure
substance. which in two series, (substance and the aspects) gives four
Combinations. Thus there are (63+4) 67 (kinds of) Illusionists (���ϖ�֭���
)
Commentary.
Illusionists do not believe in the nine categories having
reference to seven aspects, nor in the pure substance being described in
four aspects. 9x7+ 1x4=67 are the theories propounded by Illusionists.
From Jain point of view Soul is described or understood in 7 aspects.
I. Soul exists in view of its individual attributes.
2. Soul does not exist in view of attributes foreign to it.
3. Soul exists with reference to its own attributes, and does
not exist with reference to attributes foreign to it.
4. Soul is indescribable. No words can express its full
reality at any moment of time.
5. Soul exists, but is indescribable.
6. Soul does not exist, but is indescribable,
7. Soul exists and does not exist, and yet it is
indescribable.
Each of the other 8 categories can be similarly. described in
7 ways. The Illusionists do not recognise these aspects. Thus there are
67 kinds of Illusionists.
�֝־ֵ֝֍�ֵ֤�֝�֝־��� ����ם־և���ם֕�פ�������� l
��ֻ� ��֤��ׯ֤��۴�� �� ��ֵ־���� ���פ� ���Ͻ��։� ll 888 ll
�֭���֭֓֍�ֵ֤�֭�ֵ֭�: ��������ן֖��ֵ�ן־�鬤�� l
��ֻ�� ��֟��ׯ֡��꿓� ����Ծ��: ���ן� ������֟������ ll 888 ll
888. Reverence to God, King, scholars, saints, old men,
children, mother and father should be offered through mind, speech, body
and offerings. Eight quadrupled (i. e., 8x4=32 are the kinds of
devolutionists).
�֓������פ������� ֵ�ۯ�ֵ��ם� �����������ם� �ֵ��ם� ן��� l
��֏��כ���� ��ֈ�֍�ָ����ם� ���ϝ���ם�ד֢��ם� �����ן� ���ם� ll
þ֓���������׳�: ֍���ۻ�֟��� ס�������㟍��� �֟���
���ם� l
��֏�ם֛����� �ֵ�֍���֍�֝�� ���ϖ���ד֢��� ����֟� ����
ll
889. Three-hundred and sixty three are the distracting
theories propounded by self-willed heretics. They catch the hearts of
the ignorant only.
���ϻ��֜����� םֹ��������� ����� ؍�ؓ� �� ���ӕ֤�� |
�֝֍���߸��פ���֝�� ��� �ֈ������ ֝�� �� ��� |l 890 ll
����ֻ�õ�֜����� ֹ�������: ����� �ۘ�֮� ���ӟ��� |
ß֖֭�߸��פ���֭�� ��� �������� ֭�� �� ��� ll 890 ll
890. One full of laziness, and devoid of zeal, cannot enjoy
any fruit. Breast-milk cannot be drunk without effort.
����ִ��� �ָ�� �֝��� ֯֯ֈ���ִ֝֟�ֵ�� l
����� ��ֻ��ִ����Ӑ��� ���֝��� ����և ��Ӑָ�� |l 891 ll
����ִ��� �ָ�� �֭�� ֍�� ������ִ֣֭�Ѝ���� l
���� ��ֻ��ִ������: ������ ����֟�� ��Ӑָ�� ll 891 ll
891. Others believe in Destiny alone and despise efforts. as
useless. Karma, lofty like the Salf-tree. was killed in battle.
Commentary.
Neither Destiny nor Efforts alone are of much avail. A
judicious combination of both brings about success. Destiny is the
result of efforts. and Destiny helps in efforts. Through effort we can
reduce the intensity of bad Karmic forces, and increase that of good
Karmas. And yet sometimes Destiny may prevail, and at another time
effort alone may bear fruit.
��ӕ���ִ����ן� �֤��ן� �֝��� ����ꌍ������� ������ �ֵ��פ� l
����Ӭ��� �� ��Ӑ�� �� �֝�� ��ֽ�� �� ��ӯ֕���� �ֵָ�� ��ֽ�� ll
892 ll
��ӵ���ִ����ן� �֤�֟� �֕��� �������֍����� ��: ��ϵ��ן� l
���ϭ�ֿ�� �֭������ �֭�� ������� ���� ��ӯ�ϵ�㟍��� �ָ��
������� ll 892 ll
892. Some sensible (persons) believe in combined action. A
chariot cannot proceed by one wheel alone. Blind and lame men situated
in a forest, may both enter the city, by combined efforts. (If the lame
is carried by blind, who will be directing him along the right path,
both will emerge out of the forest and enter the city safely).
�և����� ����֬��� ������ָ�� ���֤������ �������� |
��ە���ִ֯�ӛ���֢�� ��ֻ�� ��ӓ����� ֟֟��� |l 893 ll
�֍�����۟�֟�� ������۬��: ������Ը�� ״�֟���ׯ� �����: l
�֬�ִ֯�֛֝����ז֯֟�� ��ֻ�� �֘��þ�ׯ� ז֯���� ll 893 ll
893. (Others believe that) once a rumour is afloat, even the
gods joined together can not undo it. The garland was placed (round the
neck of) the middle,(seated) Pandava (Arjuna); but it was taken as
placed, on all five.
Commentary.
This is an allusion to the well-known tradition that at
selection time, Draupadi chose Arjun as her husband, and garlanded him.
It was however given out that the garland fell on all the five, and she
was treated as the wife of all the five Pandava brothers.
��־�פ���� �ֵ֝־���� ��־�פ���� ���� ����ן� �ֵ־�֤�� l
��־�פ���� �ֵ־�֤�� ��־�פ���� ���� ����ן� �ָ��ִֵ� ll 894 ll
��־֭֟��� �֣֭֓֯��: ��־ֿ֭���� �־�ۭ�� �ֵ־�֤��: l
��־֭��� �ֵ־�֤��ß�־ֿ֭֟���� �־�֟� �ָ��ִֵ�� : ll 894 ll
894. There are as many points of view as there are modes of
speech. There are as many perverse theories as there are points of view.
Commentary.
Whenever a man speaks about a thing, he cannot convey all that
he means to say about that thing, in any language or words, how so very
much profuse. No description is complete by itself. It comprises only
one or some of the various aspects of a thing. There are other aspects
also. If an aspect. expressed by one sentence is taken to be the whole
description of a thing, that will be incorrect and possibly perverse.
All the points of view are partially correct. A man is father to his
son, but a son to his father. He is a father and a son both. and neither
a father nor a son, as the occasion may be. He is either, neither, and
both varying with the point of view in the conversation.
�ָ��ִֵ�֝�� �ֵ֝�� ״֓��� �ֻ� ���� �־����� �ֵ֝�� l
����֝�� ���� �ֵ֝�� �ִ��� �� �����ד־ֵ֝�֤��� ll 895 ll
�ָ��ִֵ�֭��� �֭֓�� ״֣��� �ֻ�� �־�ן� �־�Ԭ�־֭֓�֟�� l
����֭�� ����3 �֭֓�� �ִ��ֻ�� �����ד֫��֭�֟�� ll 895 ll
895.
Statements of heretics are really wrong, on account of (their) absolute
assertion. Statements by Jainas are certainly correct because they speak
from a relative point of view.
End of
Chapter VII.
CHAPTER VIII.
Three
special thought-activities.
�ִ��� ���ָ��֝�� ����֝� ��֬������״ִֵ���۬���־ֳ�־�� l
�ָ���ߝ��פ���Ӥ�� םִ�ֻ���ش֤� ������ ll 896 ll
�ִ֟� ���ָ���֝� ��֬��֭��ִ��ִ����۲�ֳ־� ��־ִ�� l
�ָ���߸���ۭ���֭��� ִ�Ի���״֭����ۭ��������� ll 896 ll
896. (O Chamundarai), bejewelled with virtues, bow down to the
great Moon Viranandi (Achaarya). who has come out of the great ocean of
Philosophy-nectar and to the preceptor Indranandi of pure attributes,
Commentary.
This Gommatsara was composed by Shri Nemichandra Aoharya for
Chamundarai, the great Jain Commander in Chief of Raja Raya� mall a of
the Ganga dynasty. Nemichandra Acharya at the com�mencement of a fresh
Chapter bows to the great Masters of learning, Acharyas Viranandi and
Indra Nandi. There is an allusion to the mythological tradition. that
when the celestials and infra celestials churned the Ocean, 14 Gems came
out there of and the Moon was one of them.
�א־���ִ������־֝����ִ֝���֝�״֢��ם� ן֍�����ם� ����� l
�֜���� ���Ϭ֯־֢�� ������� ��� �����פ� ���ϯִ֢��� ll 897 ll
���ؾֿ�ןִ������֯ց��ִֿ֭�״�ן֢��� ס֍������ ����ô֭�� l
�֡˸��ִִ֬�: ��Ͼ���� ������� ��� ������ן� �־ָ��֟�� : ll 897 ll
897. There are three Karana (special thought activities) which
cause destruction. or subsidence of the twenty. one (sub. classes of
the) Deluding Karma. A Saint in the Perfect-vow stage performs the
first, Adhah Pravrittam.
Commentary.
The four error feeding passions are destroyed by One with
destructive right belief. Out of the 25 sub. classes of
Conduct-delud�ing Karma, 21 only remain to be subsided or destroyed.
This is done through three special processes of thought concentration.
The first is called Adhah Pravritta Karana, the primary process, and is
used by a saint in the 7th stage.
�ִ��� �����ֳ�־�� �����ֳ�־����� ������ ����ן� l
�ִ��� �֜���� ����� ���Ϭ�֯־֢���ע� ם�ק�½�� ll 898 ll
��ô�֤������ֳ֭�־�� ���Ϭ�ßֳ֭�־��: �֥��֍�� ���ۭ��l
�־�ָֻ��֕� ��ϣ�� �����ִ֬� l ��Ͼ���״�ן� �پ��
898. Because, the thought-activity of posterior souls may
become as pure as that of prior souls, therefore, the first of the ( 3
kinds of ) thought activity has been called lower thought-activity
(Adhah Pravritta Karana).
Commentary.
Thought-activity has been divided into 8 kinds, with reference
to the degree of purity attainable by one soul with reference to an.
other. The first is the lower thought activity, Adhah Pravritta Karana;
for here a soul who has commenced purification later, may come upto the
level of one who commenced purifying earlier, in point of time. The rate
or speed of progress of one soul may be higher than that of another, who
started earlier on the road to purity.
The second is called Apurva Karana, new-thought activity. Here
�arise new thought activities such as had not arisen in the lower
thought activity stages. Here, unlike the lower thought-activity stage,
there is never attained the same degree of purity in souls who have
commenced advancement at different time. Those, who start at the same
time. mayor may not have the same degree of purity.
The third and the highest kind is Anivritta Karana, Advanced
thought-activity. Here the thought-activities are such that souls who
commenced in this stage, simultaneously, shall continue to make uniform
progress without any difference in the degree of purity.
See verses 47,48, 49.51, and 56 of Gommatsara diva Kanda Vol.
V, of the Sacred Books of the .Jainas Series on pages 88, 89, and 41.
Verses 47, 48, 49 and f6 of Jiva Kanda are respectively identical with
verses 897, 898,899 and 911 here. See also pages 41,42,48. 44, of
Gommatara Jiva Kind Vol. V of the Sacred cooks of the Jainas Series.
����ӟ������������� �֛������פ� �֣� ������ִ�� l
�����ִ֝���ӏִ֯�� ��ֹ���ظ� ����־�כ��ֵ�� ll 899 ll
���ϭ�ִ��������ԭ�֓��: �֟��ֻ��� �־�ן� �֡� ����ִ��: l
��֍�֭����ӏ�֯�ϴ�� ��ֵ��ԯ�߸� �֥��־��۬�֟��: ll 899 ll
899. Its duration is one Antar-muhurta. The steps of purity of
thoughts there, (are) innumerable times the universe (which has
innumerable spatial units). Reaching higher and higher, the (purity)
increases in uniform progression.
��־֢��ן��������� ������� �ֈ ���� ������� ���� l
�֝֡��Ϭ��֝�������� ןֵ���ӏ�� ���� ��ӏ�ꕕ�� ll 900 ll
�����ۯ��ס�����á��ם� ������� �֟���� �֟���� ���� ���� l
�֭�֬��־�ֿ�����: �����ӏ��� �־�ן� ��ӏ����� ll 900 ll
900. (I order to calculate the steps of purity
in though in the lower thought-activity stage of progress, (let us
assume) the number of stages
��־�Ԭ֭�
to be 3072, the terms (of progress) 16. the uniformly progressive
sub-terms of each term 4, and the com�mon difference in each of the
successive sub. terms I, common difference (or the rate of progress) 4,
and let 3 be used for pur�poses of calculating the
��ӏ����
reckonable,
(as a notation).
����פ��֝�֤��� �־��� �ֵ֓֬֝�� ��ӏֳ�֯�����֝�� l
��������� ���Ϭ�֯־֢�� ����פ�ע� ו֝����� ם�ק���� ll 901 ll
�����פ����֟�־�� ��ϓֵ֭֬�� ��ӏ�� ��֯����ִ֝�� l
������� ���Ϭ�:��Ͼ���� �־�ן��ן�ו֭����٤����� ll 901 ll
��ֵ֬֝�� ���״�֤�� �֤���פ�������ӏֹ��������ֵ֓�� l
�־�֬֝�� ��� �ִ��� �֤���פ���ӏ��� ��ו֤�� �ֵ֓�� ll 902 ll
��ֵ֭֬�� ���״�֟�� �֤����ן�����ӏ�ֹ������֯�ϓֵ�: l
�־�ά֭�� �֢�ô�֟�� �֤����ן���ӏ���� ���ו֟�� ��ϓִֵ�� ll 902
ll
�ֵ֬֝���ߝ�� ������ �֤���ו֤�� ����פ� �����פ�������֝�� l
�����פ�۴�� �ֵ�� ���� ��כ��ִֵ֬֝�� ��� ��־�֝�� ll 903 ll
�ֵ֭֬���߭�� ������ �֤��֟��� �־�ן� �����פ������ִ֝�� l
����֤��� �ֵ�� ��鬤�� ���ן��ִֵ֭֬�� ��� ��־�֭�ִ�� ll 903 ll
901. The Jinas have laid down (the rule), that
in lower thought activity, the sum of the differences between the first,
and succeeding terms, (��ϓֵ�
�֭�)
is numerable part of (�����פ�
�֭�),
the sum of the value of all terms (assuming the value of each term to be
the same as that of the first term).
902. The addition of both the (��ϓֵ�
�֭�)
and the (�����פ�
�֭�)
is (equal to) the square of the number of terms multiplied by 3 and by
the common difference. Therefore the total sum being divided by the
square of the terms and by 3 (gives) the common difference.
903. The first term is (obtained) by subtracting the sum of
the common differences from the total ( 3072 ) and dividing by the
number (of terms). By adding the common difference to each (successive
term, are obtained) the various steps for attaining purity of thoughts.
Commentary .
The rule given in Sanskrit Commentary to Verse
901, is that (˯�ϓֵ�
�֭�)
the sum of the common differences is obtained by half of the number o(
terms less one, being multiplied by common difference
and by the number of terms. 16-1/2 x 4 x 16 =15/2 x 64 =
15 x 32�.480. This is also called Uttara Dhana. (��ָ��
�֭�)
Adidhana = Sarvadhana-Uttara Dhana = 3072-480 = 2592. Verse
900 has assumed:�
3072-torepresent the total steps for attainment of
purity,
�־�Ԭ֭�.
16-the stages by which such Purity is acquired.
���Ϭ��֭�.
4-the rate of increase purity.
3-an arbitrary number.
The sum of all the common difference
��ϓֵ֭֬�
in all the 15 term, excluding the first term, is
obtained by the Algebraical formula in Arithmetical progression also.:
S=n/2(a+1) = n/2 {2a+(n-1)d)} = 15/2 (2x4+14x4)
= 15/2
(8+56) = 15/2x64=64=15x32=480.
And this 480 is obviously a numerable part of 2592 as stated
in Verse 901.
According ta the rnle in verse 902, 162
x3x4=256x3x4=256x12 =3072. is the is the
�־�Ԭ֭�
sum total of all the terms. It is also the sum of
����פ��֭�
the first term multiplied by 16, the number of terms and
��ϓֵ֭֬�
viz.2592+480=8072
The
common difference is 3072/162 / 3=192 / 16 / 3=12 / 3=4.
=162,
is the first term.
The same result is obtained by the Algebraical formula
s= n/2 {2a +(n-1)d}
= 16/2 {2a + 15 x 4 } = 8 (2a + 60)
... l6a + 480 = 3070.
or
16a = 3072-480 = 2592
or
a = 162.
The
series would then stand as below:��
Serial
Serial
No. Value of terms. Difference between
the first and
successive terms.
1 162
2 166 4
3 170 8
4 174 12
5 178 16
6 182 20
7 186 24
8 190 28
9 194 32
10 198 36
11 202 40
12 206 44
13 210 48
14 214 52
15 218 56
16 222 60
3070 480
�ֵ֓֬֝�����ֵ֝֝�� �ֵ֓� �ֳ־�� ��� �ִֵ֓��� ����� l
�����֤֯�� ��� �֤�� �־�֟��� ����פ� םִֵ��� ll 904 ll
��ϓֵ֭֬�õ�ֵ֭֭�� ��ϓֵ�: ����־�ß�� ��ϓֵ� ��� �־���� l
������֤֯�� ��� �֤�� �־�ԡ��ׯ� �־�ן� ִֵ��� ll 904 ll
904. In order to know the sum of the common differences
(Prachaya-dhana), the common difference and the first term of the common
difference (Prabhava), which is the same as the common difference, and
the terms less one are always (to be taken in calculat�ing according to
the rule.
Commentary.
The rule enunciated in the Sanskrit Commentary to verse 904 is
S=n {
(n;1/2Xd )+d } or=15 (14/2X4+4 )=15 (28+4)=15x32=480
��כ��ִֵ֬֝��� �֤�� �ֵ֓�� �ֳ־�� �� ���� �������� l
���ϝ�����֤�� �־�֬��֝���� �� ��ӏֳ���� ��� ll 905 ll
���ן��ִֵ֭֬��ׯ� �֤�� ��ϓֵ�: ����־ֿ�� �־�ן� ןָ�ۿ�� l
���ϭ�������֤�� �־��˸����֭�õ� �� ��ӏ�ֳ���� ��� ll 905 ll
905. To divide the values of all the (16) (Sarvaadhvana) terms
into numerable parts, (which are assumed to be 4) in a series
(Anukrishti). (we have to find out) the value of each term (Prati Samaya
dhana). the number of terms (Pada), the common differ�ence (Prachaya),
and the first term of the common differences (Prabhava), for preparing a
tabular statement (Tirashchi).
���ϝ�����֤���� ����� �ֵ֓�� �ֵ֓��� ��� ���� �������� l
�ֵ֓֬֝���� ���־�� �֤֯���ו֤�� ����� ����֤�� ll 906 ll
���ϭ�������׆�֤���� ����� ��ϓֵ�� ��ϓֵ�ß�� �־�ן� ןָ�ۿ�� l
��ϓֵ֭֬����� ������ þ֍��֤����ו֟�� �־����פ� : ll 906 ll
906. In the tabular statement, the common
difference, being divided by the number of terms in the series, is the
common differ�ence (among the sub-terms of the series) The whole sum
minus the sum of the common differences
��ϓֵ֭֬�
divided by the number of terms, is the first term of the
series.
�����פ�۴�� ����� ����פ� ���ϝ������� �� �ֵ�� ��� �������� l
�פ� ���ן���ָ��֝�� ���Ϭ�֯־֢�۴�� ������۴�� ll 907 ll
����֤��� ������� �֬�ԟ�� ���ϭ������: �� �ֵ�ß�� ןָ��ۿ�� l
�ן� ������ןֵ�Ԑ�ϓ֭�� ���Ϭ�:��Ͼ���� ������� ll 907 ll
907. In the tabular statement, the common difference is
successively added to each term commencing from the first. Such a
statement would illustrate the state of progress in lower thought�
activity (stage of concentration, Adha Pravritta Karana).
Commentary.
Each of the 15 terms. shown in the tabutll1� statement,
follow�ing verse 908, has been divided into 4 sub-terms.
The common difference among the 4 sub-terms. will according to
the rule given in verse 906 be 4 / 4 = 1.
The sum of the common differences in all the 4 sub-terms,
Prubaya Dhana, will again, be 4 � 1/2 x 1 x 4 = 8 according to
rule given in the Commentary just abc1ve referred to.
Further. the first sub-term will be 162-6/4 = 156/4+39. The
other 3 terms will be successively increasing by the common difference
1.
Thus
we shall have 39,40, 41, 42 as the 4 sub-terms of 162, the first of the
16 terms.
Similarly the first sub-term of the second term 166, will be
166-6/4 = 160/4 = 40, and the other 3 terms. following it
41 42, 43. The same result is obtained by applying the Algebraical rule
of Arith metical progression.
S = n/2 {2a +(n-1) d }
162 = 4/2{2a + (4 -1) 1 }
= 2 (2a + 3)
= 4a + 6.
.�. 4a
= 162 - 6 =156
The
first term a = 39
The
Series is 89 + 40� + 41 + 42 = 162
The
complete series will be as follows :�
Instants. |
Thought in each instant. |
1st
Division. |
2nd
Division. |
3rd
Division. |
4th
Division. |
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16 |
162
166
170
174
178
182
186
190
194
198
202
206
210
214
218
222 |
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54 |
40
41
42
43
44
45
469
47
48
49
50
51
52
53
54
55 |
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56 |
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57 |
To discuss in detail. Let us suppose that 4 persons have
entered upon a stage of lower thought activity one having 89, the other
40, the8rd 41 and the 4th, 42 steps of thought purity. Each is advancing
every moment by one step. In the next instant the four will
res�pectively have progressed to 40,41, 42 and 48 steps. Then suppose
that another set of four persons have entered upon such thought purity.
They will have in the first instant, steps of 89, 40, 41 and 42. Here
the person who has 40 in the first instant will be equal to that person
who has 40 in the 2nd instant, and one who has 41 in the first instant
will be equal to the person who has 41 in the 2nd instant. ,
The one in the first group who has 89 in the first instant will have 42
in the 4th instant. while the 4th person of the 2nd
group
has 42 in the first instant. Thus a person entering upon thought-purity
later may be equal to one who has commenced earlier.
Where such progress of increase or purity is possible, it is
called the lower thought-activity.
See Gommatsara Jiva Kanda, Vol. V, S. B. J. Series, pages 41,
42. 43 & 44.
����ӟ��������֍�ֻ�� ��״։��� ���Ϭ�֯־֢֍������ ��� ��
��כ��ִֵ�� ��㕳���ӟ�� ���ϯ�㾾֍������ �ִ�ۻ�ֵև ll 908 ll
���ϭ���������ԍ����� �ִ�֟��� ���Ϭ�:��Ͼ��֍������ ��� l
���ן��ִֵ�� ��㬪�֯���ԍ������ �ִ���ֵ�ן� ll 908 ll
908. Having passed an Antar-muhurta in the lower thought
�activity stage, increasing every moment in purity, the soul acquires
the next stage of New thcught-activity.
Commentary.
A Saint in the 7th Spiritual Stage passes one Antar-muhurta,
in the Lower Thought Activity, progressing infinite-fold, at every
moment in purity of thought; and then ascends to the 8th stage, and
acquires New. Thought-Activity, increasing at every instant infinite
fold in purity.
����ֈפ��ֈ�������� ���Ͻ� �� ������� �֝�� �֤����֝�� l
�����ִ���������� �� �ֈ ��ӏ�֯�㾾֍��������פ���� ll 909 ll
�֝�־�ן֓֟��:����á�� ������� �� ������� �֭�� �֤����֭�: l
����ִ�ֿ������ׯ֓� �֟���� ��ӏ��֟�֭�֯���ԍ������ӥ���: ll
909 ll
909. In New-Thought-Activity calculation, let four thousand
and ninety-six (4096) be the sum ( of thought-steps); eight, the number
of instants; sixteen, the common difference (at every instant); and four
the arbitrary number.
����ӟ���������ִ���� ��כ��ִִֵ���ӏֻ��֯����ִ�� |
���ֈ�����֯�㾾���� ���ϝ������ ��۟�� םִֵ��� ll 910 ll
���ϭ�ִ��������Դ�֡�� ���ן��ִִֵ���ӏ�ֻ���������ִ��: l
����־�鬤��: ���ϯ���Ԑ���� ���ϭ������������֟� ִֵ��� ll 910
ll
910. The thought steps in New-thought-Activity, are
innumerable times the universe (spatial units), increasing for one
Antar-muhurta gradually (in purity) at every instant. As a rule, there
is no overtaking by another (Anukrishti) here.
Commentary.
Persons advance in New- Thought-Activity will go On
progressing with a ready and uniform increase in purity, in such a
manner that those who have commenced such advance simultaneously may
keep pace together, but those who commence later can never over-take
them.
According to the rule of Arithmetical progression.
S=n/2
{ 2a+(n-l)d }
4096
=8/2 {2a+(8-1) 16 } =4(2a+112)
. �.
88=4096-448=3648
:. The
first term a=456
The
series will be 456+472+188+504+520+536+552+568=4096.
���۴�� ��ֻ��ִֵ�� ��Ӛ�֝�֤����� ���� ם־ּ��ן� l
�� ם־ּ��ן� �����ן־� �� �����ִ����� ״����� ��� ��� ll 911 ll
����ן� ����םֵ������ ��� ��כ��ִֵ�� �����ִ�ꌍ���ם�ִ��� |
ִֵָֻ֟�����֝������������������� ם֧�������־֝�� ll 912 ll
��㴴�� l
����ô֭�� ��ֻ��ִֵ�� ���ã�֭��פ�׳ֵ�ԣ�� ־֟�ԭ��� l
�� ־֟�ԭ֟�� �֣�ׯ� �� ����ִ��ٴ֣��� ��� ��� |l 911 ll
�־�ۭ�� ����־�ٟ֭��֟� ���ן��ִֵ�� �����ִ��������ִ�: l
ִָֻ֟����֭�����־���ۿ���׳��Ϥ����֍���Ծ֭�: ll 912 ll
��㐴ִ��
911. Though souls may at one and the same instant, differ from
each other in matters like formation of body, yet when they do not
differ among themselves in purity of thought, (they are said to be in
Advanced Thought-Activity (Anivdtti Karana).
912. They, whose thought-purity is similar at each and every
moment. are in Advanced Thought-activity (Anivritti Karana). They are
consumers of the forest of Karmas by the flames of the fire of very pure
concentration.
Commentary.
The souls who commence the stage of Advanced thought-activity
in one and the same instant will have equal purity and will progress
equally without any difference. Those who .commence afterwards will not
be equal to those who began before them.
End of
Chapter VIII.
CHAPTER IX.
DURATION AND
MODE OF EXISTENCE OF KARMAS
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913. With head bowed to the Perfect Souls who have destroyed
Karmas, annihilated mundane wanderings, and have reached the purest
abode, I shall describe ,he duration and varia�tions in the workings of
Karmas.
Commentary.
In Chapter IX is discussed the quantity of Karmic partials, in
their molecular groups, at each instant. These quantities are constantly
varying, but in a fixed ratio, a-amenable to calculation, al. though the
calculation is very minute and subtle, brain-racking to the beginner,
but gaspingly fascinating to the scholar, the thinker, the saint lost in
raptures of meditation.
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914. So long as matter bound up as Karma does not come into
operation (at maturity), or into immature operation, (the intervening
period) is (called) quiescence, Aabaadhaa.
Commentary.
Verses 914, 915, 916, 917, 918, 919, 920 and 921, are
identical reproductions of Verses 155, 156, 157, 158, 159,160, 161 and
162, in Gommatsara Karma Kanda, Part I, Vol. VI. of the. Sacred Books of
the Jainas Series, on pages, 87, 88, 89 and 90.
Karmic matter flows into the soul on account of soul
vibrations; and by operation of Karmic Body sub-class of Body-making
Karma; and then binds the soul, for a definite duration, varying with
the intensity of passions. The period between the moment of bondage and
commencement of its operation, matured or immature, is called Aabaadhaa.
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915. With reference to (mature) operation, the quiescence of
seven Karmas (viz. all except Age) (is) one hundred years for (a
duration of) one crore x crore Sagars (Oceans) of years; and is in the
same proportion for (those of) other duration�s.
Commentary.
Excepting age Karma, all the seven Karmas have a quiescence of
100 years for a duration of one crore x crore sagars. The quiescence.
period (Abadha Kala) of Knowledge-obscuring, Conation-obscuring
Feeling and Obstructive Karmas, each of which has a maximum duration of
30 crore X crore sagars will be 3000 years. Deluding Karma has a maximum
duration of 70 crore x crore sagars; its quiescence will be 7000 years.
Body making and Family Karma has each a maximum duration of 20 crore x
crore sagars. and a quiescence of 2000 years.
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916. For a duration within one crore x crore (Sagars), the
quiescence one is Antar-muhurta. It is a numerable part of this for all
small durations.
Commentary.
100 years =100xl2x30x30=10,80,000 Muhurtas. One Muhurta
consists of 2 Gharis or 48 Minutes. The quiescence-period for a duration
of a crore x crore Sagars is within this. When quiescence is only one
Muhurta, the duration will be 10,00,00,00 00,00000 / 10,80,000
=9259252-16/27 Sagars. This is the period which is therefore meant here
by the expression �within one crore x crore Sagars,� When quiescence is
less than this; the duration will be much less.
Working up further, the quiescence for a duration of one Sagar
will be 48 x 60 / 9259252-16/27 of a second which is about a millionth
part of a second.
The Jaina saints have their own method of calculation, which
is independent of mechanical contrivances, and is suited to their mode
of life, above all possessions and necessities. They measured time not
by the clock, but by the motion of the sun, moon, planets,
constellations of stars, and by pulse beats, breath-periods, heat
throbbing.
A year is ordinarily taken to consist of 360 days. According
to solar Indian Calendar, after some years, a month is added to the
year, and the astronomical calculations regarding the seasons, the
festivals, eclipses of the sun and moon are quite accurate.
In a year there are 360 days; in a day 30 muhurtas and 3773
pulse beats in one muhurata, which consists of 48 minutes. Thus, in one
hundred years there are 100 x 360 x 30 x 3773 - 1080000 x 3773 =
4,07,48,40.000 pulse beats. The quiescence for bondage duration of one
Sagar is 4,07,48.40.000 / 10,00.00.,00,00.00,000 of a pulse beat. Thus
it is clear that light Karmas whose bondage is of an ordinary duration
begin to operate practically immediately.
Ordinarily the durations are of medium types of varying
periods. The maximum and minimum durations are extremely rare. Our
ordinary passions are neither extremely intense, nor extremely mild. The
corresponding bondage-Duration is also of ordinary length. The
quiescence for one sagar year�s duration is roughly 25000th part or
exactly speaking �0,00,04.07,484 of a pulse beat. A Sagar consists of
innumerable years. Thus it is evident that if a person at an early are
binds a karma of 70 or 80 years� duration, it must begin to operate
after one Avali or wink. i. e. practically at once.
The word Samkhyat which has been translated as numerable, or
reckonable, conveys the idea of a fraction which, though very very small
is nevertheless reckonable.
The word Asankhyat. irreckonable, innumerable denotes a still
sma1ler or a higher figure; and the word Anant, Infinite, a figure
smaller or higher than that even, Samkhyat, Asamkhyat, Anant has each
been divided into three grades, minimum, medium and maximum.
For Jaina Theory of Numbers see Page 20 of -the Introduction
to Gommatsat�s, Jiva Kanda Vol. V of the Sacred Books of the daises
Series.
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917. The quiescence of age Karma is a third part of one crore
Purrs, (years, as maximum, down to one AS8DKsbepaddba (viz. an in
numerable part of an Avali, as the minimum). There is no (role of)
proportion (with reference to) its duration.
Commentary.
Age Karma for the next life is bound within an Antar-Muhurta.
viz.. during a period less than 48 minutes, after the expiry of two
�thirds of the current Age period. If it is not bound within that: Antar
Muhurta the next stage for its being bound will come when two-thirds of
the remaining age has expired and win last for one Antar-Muhurta. There
are such eight occasions. This is the retire for humans IInd sub-humans
of the work region. each of whom, have a maximum age of one crore Purva
in the Videha region of the continent Jambu dvipa. 84 lakhs of years- 1
Purvanga, 84 lakhs . Purvangas - I Purva.
In the case of maximum age therefore, one third of a crore
Purva is still to be passed, when such soul binds Age Kanna for the next
life, and it will come into operation at the end of the present life.
The period of 1/3 of a crore Purva is therefore the maximum quiescence
of age Karma. The minimum will be an in numerable fraction of an Avali,
because a 8ub.human and human having the minimum age of 1/ 18th of a
pulse beat time, will bind Age Karma just before death.
Beings of enjoyment region bind it 9 months before death, and
those of celestial and hellish regions 6 months before death.
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918. With respect to premature operation (Udeerna), the
quiescence is one Avali for seven Karmas (viz. all except stage Karma).
There is, as a rule, no premature operation of Age Karma bound (in
present life) for the next incarnation.
Commentary.
The Avali in the above Verse is called
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Aehalaspali or fixed wink, the minimum p6:oiodof
quiescence. Premature cessation of Age Karma viz, premature, or
accidental death, is not possible among Celestial, and hellish beings,
and among such human beings who possess a body for the last time, and
who also possess the highest kind of physical body, and among humans and
sub-humans of the enjoyment region. Only the rest of the humans and
sub-humans have premature, or untimely death.
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919. The number of Nisheka (is equal) to the number of
instants of duration after deduction of the period of quiescence. The
Nishe.hu of Age-Karma are as a rule, equal to the instants of duration.
Commentary.
Instant-Bondage, Samaya prsbaddha is the number of Karmic, or
no Karmic monticules bound by a soul in one instant. Nihska which has
been translated by ,I. L. Jaini as a dripping on page S9, Vol. VI of the
Sacred Books of the Jainas Series is that bundle of Karmic molecules in
bondage which shed off in an instant. There is no deduction of
quiescence time from Age-Karma duration, because the quiescence time of
Age-Karma is deemed to have been passed in the previous birth.