[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Jain Literature](https://indike.org/pramana/in.jaina) › [The Śvetāmbara canon (Siddhānta)](https://indike.org/pramana/in.jaina.sveta) › [The twelve Aṅgas ("limbs")](https://indike.org/pramana/in.jaina.sveta.anga) › [Viyahapannatti](https://indike.org/pramana/in.jaina.sveta.anga.5) › 1.3 # Viyahapannatti 1.3: Uddeśaka 3: kāṃkṣā pradoṣa Viyāhapannatti 1.3 - **Language:** Ardhamāgadhī Prakrit ### Uddeśaka 3: kāṃkṣā pradoṣa ### [1.3.34](https://indike.org/pramana/in.jaina.sveta.anga.5.1.3.34) jīvāṇaṃ bhaṃte! kaṃkhāmohaṇijje kamme kaḍe? haṃtā kaḍe| se bhaṃte! kiṃ 1. deseṇaṃ dese kaḍe? 2. deseṇaṃ savve kaḍe? 3. savveṇaṃ dese kaḍe? 4. savveṇaṃ savve kaḍe? goyamā! 1. no deseṇaṃ dese kaḍe 2. no deseṇaṃ savve kaḍe 3. no savveṇaṃ dese kaḍe 4. savveṇaṃ savve kaḍe| neraiyāṇaṃ bhaṃte! kaṃkhāmohaṇijje kamme kaḍe? haṃtā kaḍe| se bhaṃte! kiṃ 1. deseṇaṃ dese kaḍe? 2. deseṇaṃ savve kaḍe? 3. savveṇaṃ dese kaḍe? 4. savveṇaṃ savve kaḍe? goyamā! 1. no deseṇaṃ dese kaḍe 2. no deseṇaṃ savve kaḍe 3. no savveṇaṃ dese kaḍe 4. savveṇaṃ savve kaḍe| evaṃ jāva vemāṇiyāṇaṃ daṃḍao bhāṇiyavvo| > "Venerable Sir, is doubt-producing deluding karma made by jīvas?" > "Yes, \[Gautama,\] it is made." > "Venerable Sir, is it: 1. made in part by a part \[of the soul\]? 2. made as a whole by a part? 3. made in part by the whole? \[or\] 4. made as a whole by the whole?" > "Gautama! 1. It is not made in part by a part; 2. it is not made as a whole by a part; 3. it is not made in part by the whole; 4. it is made as a whole by the whole." > "Venerable Sir, is doubt-producing deluding karma made by inhabitants of hell?" > "Yes, it is made." > "Venerable Sir, is it: 1. made in part by a part? 2. made as a whole by a part? 3. made in part by the whole? \[or\] 4. made as a whole by the whole?" > "Gautama! 1. It is not made in part by a part; 2. it is not made as a whole by a part; 3. it is not made in part by the whole; 4. it is made as a whole by the whole. > In this way the serial exposition is to be spoken up to the Vaimānikas." > — English (machine translation) (machine translation) ### [1.3.35](https://indike.org/pramana/in.jaina.sveta.anga.5.1.3.35) jīvā ṇaṃ bhaṃte! kaṃkhāmohaṇijjaṃ kammaṃ kariṃsu? haṃtā kariṃsu| taṃ bhaṃte! kiṃ 1. deseṇaṃ desaṃ kariṃsu? 2. deseṇaṃ savvaṃ kariṃsu? 3. savveṇaṃ desaṃ kariṃsu? 4. savveṇaṃ savvaṃ kariṃsu? goyamā! 1. no deseṇaṃ desaṃ kariṃsu, 2. no deseṇaṃ savvaṃ kariṃsu, 3. no savveṇaṃ desaṃ kariṃsu| 4. savveṇaṃ savvaṃ kariṃsu| eeṇaṃ abhilāveṇaṃ daṃḍao bhāṇiyavvo, jāva vemāṇiyāṇaṃ| evaṃ kareṃti| ettha vi daṃḍao jāva vemāṇiyāṇaṃ| evaṃ karissaṃti| ettha vi daṃḍao jāva vemāṇiyāṇaṃ| evaṃ cie, ciṇiṃsu, ciṇaṃti, ciṇissaṃti| uvacie, uvaciṇiṃsu, uvaciṇaṃti, uvaciṇissaṃti| udīreṃsu, dīreṃti udīrissaṃti| vedeṃsu, vedeṃti, vedissaṃti| nijjareṃsu, nijjareṃti, nijjarissaṃti| > "Venerable Sir, did jīvas make doubt-producing deluding karma?" > "Yes, they did make \[it\]." > "Venerable Sir, did they make it: 1. in part by a part? 2. as a whole by a part? 3. in part by the whole? \[or\] 4. as a whole by the whole?" > "Gautama! 1. They did not make it in part by a part; 2. they did not make it as a whole by a part; 3. they did not make it in part by the whole; 4. they made it as a whole by the whole. > By this phrasing the serial exposition is to be spoken up to the Vaimānikas. > Likewise: 'they make \[it\]'—here too the serial exposition up to the Vaimānikas. > Likewise: 'they will make \[it\]'—here too the serial exposition up to the Vaimānikas. > Likewise: 'accumulated, they accumulated, they accumulate, they will accumulate'; 'augmented, they augmented, they augment, they will augment'; 'they prematurely activated, they prematurely activate, they will prematurely activate'; 'they experienced, they experience, they will experience'; 'they dissipated, they dissipate, they will dissipate.'" > — English (machine translation) (machine translation) ### [1.3.36](https://indike.org/pramana/in.jaina.sveta.anga.5.1.3.36) kaḍa-ciya-uvaciya, udīriyā vediyā ya nijjiṇṇā | āditie caubhedā, tiyabhedā pacchimā tinni || > Made, accumulated, augmented; prematurely activated, experienced, and dissipated: > The first three have four varieties; the last three have three varieties. > — English (machine translation) (machine translation) ### [1.3.37](https://indike.org/pramana/in.jaina.sveta.anga.5.1.3.37) jīvā ṇaṃ bhaṃte! kaṃkhāmohaṇijjaṃ kammaṃ vedeṃti? haṃtā vedeṃti| kahannaṃ bhaṃte! jīvā kaṃkhāmohaṇijjaṃ kammaṃ vedeṃti? goyamā! tehiṃ tehiṃ kāraṇehiṃ saṃkiyā, kaṃkhiyā, vitigiṃchiyā, bhedasamāvannā, kalusasamāvannā–eva khalu jīvā kaṃkhāmohaṇijjaṃ kammaṃ vedeṃti| > "Venerable Sir, do jīvas experience doubt-producing deluding karma?" > "Yes, they do experience \[it\]." > "How, Venerable Sir, do jīvas experience doubt-producing deluding karma?" > "Gautama! Becoming doubtful, full of longing, full of hesitation, overcome with schism, overcome with impurity on account of those various causes—in this way indeed do jīvas experience doubt-producing deluding karma." > — English (machine translation) (machine translation) ### [1.3.38](https://indike.org/pramana/in.jaina.sveta.anga.5.1.3.38) se nūnaṃ bhaṃte! tameva saccaṃ ṇīsaṃkaṃ, jaṃ jiṇehiṃ paveiyaṃ? haṃtā goyamā! tameva saccaṃ ṇīsaṃkaṃ, jaṃ jiṇehiṃ paveiyaṃ| > "Is it certainly so, Venerable Sir, that that alone is true and beyond doubt which has been proclaimed by the Jinas?" > "Yes, Gautama! That alone is true and beyond doubt which has been proclaimed by the Jinas." > — English (machine translation) (machine translation) ### [1.3.39](https://indike.org/pramana/in.jaina.sveta.anga.5.1.3.39) se nūnaṃ bhaṃte! evaṃ maṇaṃ dhāremāṇe, evaṃ pakaremāṇe, evaṃ ciṭṭhemāṇe, evaṃ saṃvaremāṇe āṇāe ārāhae bhavati? haṃtā goyamā! evaṃ maṇaṃ dhāremāṇe evaṃ pakaremāṇe, evaṃ ciṭṭhemāṇe, evaṃ saṃvaremāṇe āṇāe ārāhae bhavati| > "Is it certainly so, Venerable Sir, that holding such in mind, acting thus, abiding thus, and exercising restraint thus, one becomes an observer of the command \[of the Jina\]?" > "Yes, Gautama! Holding such in mind, acting thus, abiding thus, and exercising restraint thus, one becomes an observer of the command." > — English (machine translation) (machine translation) ### [1.3.40](https://indike.org/pramana/in.jaina.sveta.anga.5.1.3.40) se nūnaṃ bhaṃte! atthittaṃ atthitte pariṇamai? natthittaṃ natthitte pariṇamai? haṃtā goyamā! atthittaṃ atthitte pariṇamai| natthittaṃ natthitte pariṇamai| jaṃ ṇaṃ bhaṃte! atthittaṃ atthitte pariṇamai, natthittaṃ natthitte pariṇamai, taṃ kiṃ payogasā? vīsasā? goyamā! payogasā vi taṃ \[atthittaṃ atthitte pariṇamai, natthittaṃ natthitte pariṇamai|\] vīsasā vi taṃ \[atthittaṃ atthitte pariṇamai, natthitte pariṇamai|\] jahā te bhaṃte! atthittaṃ atthitte pariṇamai, tahā te natthittaṃ natthitte pariṇamai? jahā te natthittaṃ natthitte pariṇamai, tahā te atthittaṃ atthitte pariṇamai? haṃtā goyamā! jahā me atthittaṃ atthitte pariṇamai, tahā me natthittaṃ natthitte pariṇamai| jahā me natthittaṃ natthitte pariṇamai, tahā me atthittaṃ atthitte pariṇamai| se nūnaṃ bhaṃte! atthittaṃ atthitte gamaṇijjaṃ? natthittaṃ natthitte gamaṇijjaṃ? haṃtā goyamā! atthittaṃ atthitte gamaṇijjaṃ natthittaṃ natthitte gamaṇijjaṃ| jaṃ ṇaṃ bhaṃte! atthittaṃ atthitte gamaṇijjaṃ, natthittaṃ natthitte gamaṇijjaṃ, taṃ kiṃ payogasā? vīsasā? goyamā! payogasā vi taṃ \[atthittaṃ atthitte gamaṇijjaṃ, natthittaṃ natthitte gamaṇijjaṃ|\] vīsasā vi taṃ \[atthittaṃ atthitte gamaṇijjaṃ, natthittaṃ natthitte gamaṇijjaṃ|\] > "Is it certainly so, Venerable Sir, that existence transforms into existence, \[and\] non-existence transforms into non-existence?" > "Yes, Gautama! Existence transforms into existence, \[and\] non-existence transforms into non-existence." > "Venerable Sir, as existence transforms into existence and non-existence transforms into non-existence, is that by exertion or spontaneously?" > "Gautama! By exertion too does it \[transform into existence, and non-existence transform into non-existence\], > and spontaneously too does it \[transform into existence, and non-existence transform into non-existence\]." > "Venerable Sir, just as according to you existence transforms into existence, does non-existence likewise transform into non-existence according to you? And just as non-existence transforms into non-existence according to you, does existence likewise transform into existence according to you?" > "Yes, Gautama! Just as according to me existence transforms into existence, so according to me non-existence transforms into non-existence. > Just as according to me non-existence transforms into non-existence, so according to me existence transforms into existence." > "Is it certainly so, Venerable Sir, that existence is intelligible in existence, \[and\] non-existence is intelligible in non-existence?" > "Yes, Gautama! Existence is intelligible in existence, \[and\] non-existence is intelligible in non-existence." > "Venerable Sir, as existence is intelligible in existence and non-existence is intelligible in non-existence, is that by exertion or spontaneously?" > "Gautama! By exertion too is it \[intelligible in existence, and non-existence intelligible in non-existence\], > and spontaneously too is it \[intelligible in existence, and non-existence intelligible in non-existence\]." > — English (machine translation) (machine translation) ### [1.3.41](https://indike.org/pramana/in.jaina.sveta.anga.5.1.3.41) jahā te bhaṃte! atthittaṃ atthitte gamaṇijjaṃ, tahā te natthittaṃ natthitte gamaṇijjaṃ? jahā te natthittaṃ natthitte gamaṇijjaṃ, tahā te atthittaṃ atthitte gamaṇijjaṃ? haṃtā goyamā! jahā me atthittaṃ atthitte gamaṇijjaṃ, tahā me natthittaṃ natthitte gamaṇijjaṃ| jahā me natthittaṃ natthitte gamaṇijjaṃ, tahā me atthittaṃ atthitte gamaṇijjaṃ| jahā te bhaṃte! etthaṃ gamaṇijjaṃ, tahā te ihaṃ gamaṇijjaṃ? jahā te ihaṃ gamaṇijjaṃ, tahā te etthaṃ gamaṇijjaṃ? haṃtā goyamā! jahā me etthaṃ gamaṇijjaṃ, tahā me ihaṃ gamaṇijjaṃ| jahā me ihaṃ gamaṇijjaṃ tahā me etthaṃ gamaṇijjaṃ| > "Venerable Sir, just as according to you existence is intelligible in existence, is non-existence likewise intelligible in non-existence according to you? And just as according to you non-existence is intelligible in non-existence, is existence likewise intelligible in existence according to you?" > "Yes, Gautama! Just as according to me existence is intelligible in existence, so according to me non-existence is intelligible in non-existence. > Just as according to me non-existence is intelligible in non-existence, so according to me existence is intelligible in existence." > "Venerable Sir, just as according to you it is intelligible in this \[one's own nature\], is it likewise intelligible in that \[an alien nature\] according to you? And just as according to you it is intelligible in that \[an alien nature\], is it likewise intelligible in this \[one's own nature\] according to you?" > "Yes, Gautama! Just as according to me it is intelligible in this, so according to me it is intelligible in that. Just as according to me it is intelligible in that, so according to me it is intelligible in this." > — English (machine translation) (machine translation) ### [1.3.42](https://indike.org/pramana/in.jaina.sveta.anga.5.1.3.42) jīvā ṇaṃ bhaṃte! kaṃkhāmohaṇijjaṃ kammaṃ baṃdhaṃti? haṃtā baṃdhaṃti| kahannaṃ bhaṃte! jīvā kaṃkhāmohaṇijjaṃ kammaṃ baṃdhaṃti? goyamā! pamādapaccayā, joganimittaṃ ca| se ṇaṃ bhaṃte! pamāde kiṃpavahe? goyamā! jogappavahe| se ṇaṃ bhaṃte! jīe kiṃpavahe? goyamā! vīriyappavahe| se ṇaṃ bhaṃte! vīrie kiṃpavahe? goyamā! sarīrappavahe| se ṇaṃ bhaṃte! sarīre kiṃpavahe? goyamā! jīvappavahe| evaṃ sati atthi uṭṭhāṇei vā, kammei vā, balei vā, vīriei vā, purisakkāraparakkamei vā| > "Venerable Sir, do jīvas bind doubt-producing deluding karma?" > "Yes, they bind \[it\]." > "How, Venerable Sir, do jīvas bind doubt-producing deluding karma?" > "Gautama! Through the condition of negligence and on account of activity (yoga)." > "Venerable Sir, from what does that negligence arise?" > "Gautama! It arises from activity (yoga)." > "Venerable Sir, from what does that activity arise?" > "Gautama! It arises from energy (vīrya)." > "Venerable Sir, from what does that energy arise?" > "Gautama! It arises from the body." > "Venerable Sir, from what does that body arise?" > "Gautama! It arises from the jīva. > This being so, there is initiative, or exertion, or strength, or energy, or manly prowess." > — English (machine translation) (machine translation) ### [1.3.43](https://indike.org/pramana/in.jaina.sveta.anga.5.1.3.43) se nūnaṃ bhaṃte! appaṇā ceva udīreti? appaṇā ceva garahati? appaṇā ceva saṃvareti? haṃtā goyamā! appaṇā ceva udīreti| appaṇā ceva garahati| appaṇā ceva saṃvareti| jaṃ ṇaṃ bhaṃte! appaṇā ceva udīreti, appaṇā ceva garahati, appaṇā ceva saṃvareti, taṃ kiṃ–1. udiṇṇaṃ udīreti? 2. anudiṇṇaṃ udīreti? 3. anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ udīreti? 4. udayānaṃtara-pacchākaḍaṃ kammaṃ udīreti? goyamā! 1. no udiṇṇaṃ udīreti| 2. no anudiṇṇaṃ udīreti| 3. anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ udīreti| 4. no udayānaṃtarapacchākaḍaṃ kammaṃ udīreti| jaṃ ṇaṃ bhaṃte! anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ udīreti, taṃ kiṃ uṭṭhāṇeṇaṃ, kammeṇaṃ, baleṇaṃ, vīrieṇaṃ, purisakkāraparakkameṇaṃ anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ udīreti? udāhu taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāraparakkameṇaṃ anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ udīreti? goyamā! taṃ uṭṭhāṇeṇaṃ vi, kammeṇa vi, baleṇa vi, vīrieṇa vi, purisakkāraparakkameṇa vi anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ udīreti| no taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāra-parakkameṇaṃ anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ udīreti| evaṃ sati atthi uṭṭhāṇei vā, kammei vā, balei vā, vīriei vā, purisakkāraparakkamei vā| se nūnaṃ bhaṃte! appaṇā ceva uvasāmei? appaṇā ceva garahai? appaṇā ceva saṃvarei? haṃtā goyamā! appaṇā ceva uvasāmei| appaṇā ceva garahai| appaṇā ceva saṃvarei| jaṃ ṇaṃ bhaṃte! appaṇā ceva uvasāmei, appaṇā ceva garahati, appaṇā ceva saṃvareti, taṃ kiṃ– 1. udiṇṇaṃ uvasāmei? 2. anudiṇṇaṃ uvasāmei? 3. anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ uvasāmei? 4. udayānaṃtarapacchākaḍaṃ kammaṃ uvasāmei? goyamā! 1. no udiṇṇaṃ uvasāmei| 2. anudiṇṇaṃ uvasāmei| 3. no anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ uvasāmei| 4. no udayānaṃtarapacchākaḍaṃ kammaṃ uvasāmei| jaṃ ṇaṃ bhaṃte! anudiṇṇaṃ uvasāmei, taṃ kiṃ uṭṭhāṇeṇaṃ, baleṇaṃ, vīrieṇaṃ, purisakkāraparakkameṇaṃ anudiṇṇaṃ uvasāmei? udāhu taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāra-parakkameṇaṃ anudiṇṇaṃ uvasāmei? goyamā! taṃ uṭṭhāṇeṇa vi, kammeṇa vi, baleṇa vi, vīrieṇa vi, purisakkāraparakkameṇa vi anudiṇṇaṃ uvasāmei| no taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāraparakkameṇaṃ anudiṇṇaṃ uvasāmei| evaṃ sati atthi uṭṭhāṇei vā, kammei vā, balei vā, voriei vā, purisakkāraparakkamei vā| se nūnaṃ bhaṃte! appaṇā ceva vedeti? appaṇā ceva garahati? haṃtā goyamā! appaṇā ceva vedeti| appaṇā ceva garahati| jaṃ ṇaṃ bhaṃte! appaṇā ceva vedeti, appaṇā ceva garahati taṃ kiṃ– 1. udiṇṇaṃ vedeti? 2. anudiṇṇaṃ vedeti? 3. anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ vedeti? 4. udayānaṃtara-pacchākaḍaṃ kammaṃ vedeti? goyamā! 1. udiṇṇaṃ vedeti| 2. no anudiṇṇaṃ vedeti| 3. no anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ vedeti| 4. no udayānaṃtarapacchākaḍaṃ kammaṃ vedeti| jaṃ ṇaṃ bhaṃte! udiṇṇaṃ vedeti taṃ kiṃ uṭṭhāṇeṇaṃ, kammeṇaṃ, baleṇaṃ, vīrieṇaṃ, purisakkāraparakkameṇaṃ udiṇṇaṃ vedeti? udāhu taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāraparakkameṇaṃ udiṇṇaṃ vedeti? goyamā! taṃ uṭṭhāṇeṇa vi, kammeṇa vi, baleṇa vi, vīrieṇa vi, purisakkāraparakkameṇa vi udiṇṇaṃ vedeti| no taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāraparakkameṇaṃ udiṇṇaṃ vedeti| evaṃ sati atthi uṭṭhāṇei vā, kammei vā, balei vā, vīriei vā, purisakkāraparakkamei vā| se nūnaṃ bhaṃte! appaṇā ceva nijjareti? appaṇā ceva garahati? haṃtā goyamā! appaṇā ceva nijjareti| appaṇā ceva garahati| jaṃ ṇaṃ bhaṃte! appaṇā ceva nijjareti, appaṇā ceva garahati, taṃ kiṃ– 1. udiṇṇaṃ nijjareti? 2. anudiṇṇaṃ nijjareti? 3. anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ nijjareti? 4. udayānaṃtarapacchākaḍaṃ kammaṃ nijjareti? goyamā! 1. no udiṇṇaṃ nijjareti| 2. no anudiṇṇaṃ nijjareti| 3. no anudiṇṇaṃ udīraṇā-bhaviyaṃ kammaṃ nijjareti| 4. udayānaṃtarapacchākaḍaṃ kammaṃ nijjareti| jaṃ ṇaṃ bhaṃte! udayānaṃtarapacchākaḍaṃ kammaṃ nijjareti taṃ kiṃ uṭṭhāṇeṇaṃ, kammeṇaṃ, baleṇaṃ, vīrieṇaṃ, purisakkāraparakkameṇaṃ udayānaṃtarapacchākaḍaṃ kammaṃ nijjareti? udāhu taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāraparakkameṇaṃ udayānaṃtarapacchākaḍaṃ kammaṃ nijjareti? goyamā! taṃ uṭṭhāṇeṇa vi, kammeṇa vi, baleṇa vi, vīrieṇa vi, purisakkāraparakkameṇa vi udayānaṃtara pacchākaḍaṃ kammaṃ nijjareti| no taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāra-parakkameṇaṃ udayānaṃtarapacchākaḍaṃ kammaṃ nijjareti| evaṃ sati atthi uṭṭhāṇei vā, kammei vā, balei vā, vīriei vā, purisakkāraparakkamei vā| > “Venerable Sir! Does he indeed prematurely activate \[it\] by himself? Does he censure \[it\] by himself? Does he stop karmic inflow by himself?” > “Yes, Gautama! He prematurely activates \[it\] by himself. He censures \[it\] by himself. He stops karmic inflow by himself.” > “Venerable Sir, when he prematurely activates \[it\] by himself, censures \[it\] by himself, \[and\] stops karmic inflow by himself, does he prematurely activate: > 1. That which has arisen? > 2. That which has not arisen? > 3. Karma that has not arisen but is capable of premature activation? > 4. Karma that is done after immediately arising?” > “Gautama! 1. He does not prematurely activate that which has arisen. > 2. He does not prematurely activate that which has not arisen. > 3. He prematurely activates karma that has not arisen but is capable of premature activation. > 4. He does not prematurely activate karma that is done after immediately arising.” > “Venerable Sir, when he prematurely activates karma that has not arisen but is capable of premature activation, does he prematurely activate karma that has not arisen but is capable of premature activation through exertion, action, strength, energy, and human effort and valor? Or does he prematurely activate karma that has not arisen but is capable of premature activation through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor?” > “Gautama! He prematurely activates karma that has not arisen but is capable of premature activation through exertion, through action, through strength, through energy, and through human effort and valor. He does not prematurely activate karma that has not arisen but is capable of premature activation through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor. > This being so, there is exertion, or action, or strength, or energy, or human effort and valor.” > “Venerable Sir! Does he indeed pacify \[it\] by himself? Does he censure \[it\] by himself? Does he stop karmic inflow by himself?” > “Yes, Gautama! He pacifies \[it\] by himself. He censures \[it\] by himself. He stops karmic inflow by himself.” > “Venerable Sir, when he pacifies \[it\] by himself, censures \[it\] by himself, \[and\] stops karmic inflow by himself, does he pacify: > 1. That which has arisen? > 2. That which has not arisen? > 3. Karma that has not arisen but is capable of premature activation? > 4. Karma that is done after immediately arising?” > “Gautama! 1. He does not pacify that which has arisen. > 2. He pacifies that which has not arisen. > 3. He does not pacify karma that has not arisen but is capable of premature activation. > 4. He does not pacify karma that is done after immediately arising.” > “Venerable Sir, when he pacifies that which has not arisen, does he pacify that which has not arisen through exertion, strength, energy, and human effort and valor? Or does he pacify that which has not arisen through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor?” > “Gautama! He pacifies that which has not arisen through exertion, through action, through strength, through energy, and through human effort and valor. He does not pacify that which has not arisen through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor. > This being so, there is exertion, or action, or strength, or energy, or human effort and valor.” > “Venerable Sir! Does he indeed experience \[it\] by himself? Does he censure \[it\] by himself?” > “Yes, Gautama! He experiences \[it\] by himself. He censures \[it\] by himself.” > “Venerable Sir, when he experiences \[it\] by himself \[and\] censures \[it\] by himself, does he experience: > 1. That which has arisen? > 2. That which has not arisen? > 3. Karma that has not arisen but is capable of premature activation? > 4. Karma that is done after immediately arising?” > “Gautama! 1. He experiences that which has arisen. > 2. He does not experience that which has not arisen. > 3. He does not experience karma that has not arisen but is capable of premature activation. > 4. He does not experience karma that is done after immediately arising.” > “Venerable Sir, when he experiences that which has arisen, does he experience that which has arisen through exertion, action, strength, energy, and human effort and valor? Or does he experience that which has arisen through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor?” > “Gautama! He experiences that which has arisen through exertion, through action, through strength, through energy, and through human effort and valor. > He does not experience that which has arisen through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor. > This being so, there is exertion, or action, or strength, or energy, or human effort and valor.” > “Venerable Sir! Does he indeed shed \[it\] by himself? Does he censure \[it\] by himself?” > “Yes, Gautama! He sheds \[it\] by himself. He censures \[it\] by himself.” > “Venerable Sir, when he sheds \[it\] by himself \[and\] censures \[it\] by himself, does he shed: > 1. That which has arisen? > 2. That which has not arisen? > 3. Karma that has not arisen but is capable of premature activation? > 4. Karma that is done after immediately arising?” > “Gautama! 1. He does not shed that which has arisen. > 2. He does not shed that which has not arisen. > 3. He does not shed karma that has not arisen but is capable of premature activation. > 4. He sheds karma that is done after immediately arising.” > “Venerable Sir, when he sheds karma that is done after immediately arising, does he shed karma that is done after immediately arising through exertion, action, strength, energy, and human effort and valor? Or does he shed karma that is done after immediately arising through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor?” > “Gautama! He sheds karma that is done after immediately arising through exertion, through action, through strength, through energy, and through human effort and valor. He does not shed karma that is done after immediately arising through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor. > This being so, there is exertion, or action, or strength, or energy, or human effort and valor.” > — English (machine translation) (machine translation) ### [1.3.44](https://indike.org/pramana/in.jaina.sveta.anga.5.1.3.44) neraiyā ṇaṃ bhaṃte! kaṃkhāmohaṇijjaṃ kammaṃ vedeti? jahā ohiyā jīvā tahā neraiyā jāva thaṇiyakumārā| puḍhavikkāiyā ṇaṃ bhaṃte! kaṃkhāmohaṇijjaṃ kammaṃ vedeṃti? haṃtā vedeṃti| kahannaṃ bhaṃte! puḍhavikkāiyā kaṃkhāmohaṇijjaṃ kammaṃ vedeṃti? goyamā! tesi ṇaṃ jīvāṇaṃ no evaṃ takkā i vā, saṇṇā i vā, paṇṇā i vā, mane i vā, vaī ti vā– amhe ṇaṃ kaṃkhāmohaṇijjaṃ kammaṃ vedemo, vedeṃti puṇa te| se nūnaṃ bhaṃte! tameva saccaṃ nīsaṃkaṃ, jaṃ jiṇehiṃ paveiyaṃ? haṃtā goyamā! tameva saccaṃ nīsaṃkaṃ, jaṃ jiṇehiṃ paveiyaṃ| sesaṃ taṃ ceva jāva atthi uṭṭhāṇei vā, kammei vā, balei vā, vīriei vā, purisakkāraparakkamei vā| evaṃ jāva cauriṃdiyā| paṃciṃdiyatirikkhajoṇiyā jāva vemāṇiyā jahā ohiyā jīvā| > "Venerable Sir, do inhabitants of hell experience doubt-deluding karma?" > "As \[described for\] souls in general, so for inhabitants of hell up to Stanitakumāras." > "Venerable Sir, do earth-bodied \[souls\] experience doubt-deluding karma?" > "Yes, they experience \[it\]." > "Why, Venerable Sir, do earth-bodied \[souls\] experience doubt-deluding karma?" > "Gautama, those souls do not have such reasoning, perception, discernment, mind, or speech \[as to think\], 'We experience doubt-deluding karma'; yet they experience \[it\]." > "Is that itself true without doubt, Venerable Sir, which has been proclaimed by the Jinas?" > "Yes, Gautama, that itself is true without doubt which has been proclaimed by the Jinas." > The rest is the same, up to: there is exertion, action, strength, energy, or human prowess. > In this way up to four-sensed \[beings\]. > Five-sensed animals up to celestial beings \[are to be stated\] as \[described for\] souls in general. > — English (machine translation) (machine translation) ### [1.3.45](https://indike.org/pramana/in.jaina.sveta.anga.5.1.3.45) atthi ṇaṃ bhaṃte! samaṇā vi niggaṃthā kaṃkhāmohaṇijjaṃ kammaṃ veeṃti? haṃtā atthi| kahannaṃ bhaṃte! samaṇā niggaṃthā kaṃkhāmohaṇijjaṃ kammaṃ vedeṃti? goyamā! tehiṃ tehiṃ nāṇaṃtarehiṃ, daṃsaṇaṃtarehiṃ, carittaṃtarehiṃ, liṃgaṃtarehiṃ, pavayaṇaṃtarehiṃ, pāvayaṇaṃtarehiṃ, kappaṃtarehiṃ, maggaṃtarehiṃ, mataṃtarehiṃ, bhagaṃtarehiṃ, nayatarehiṃ, niyamaṃtarehiṃ, pamāṇaṃtarehiṃ saṃkitā kaṃkhitā vitikicchatā bhedasamāvannā kalusasamāvannā– evaṃ khalu samaṇā niggaṃthā kaṃkhā-mohaṇijjaṃ kammaṃ vedeṃti| se nūnaṃ bhaṃte! tameva saccaṃ nīsaṃkaṃ, jaṃ jiṇehiṃ paveditaṃ? haṃtā goyamā! tameva saccaṃ nīsaṃkaṃ, jaṃ jiṇehiṃ paveditaṃ| evaṃ jāva atthi uṭṭhāṇei vā, kammei vā, balei vā, vīriei vā, purisakkāraparakkamei vā| sevaṃ bhaṃte! sevaṃ bhaṃte! > "Venerable Sir, do even śramaṇa Nirgranthas experience doubt-deluding karma?" > "Yes, they do." > "Why, Venerable Sir, do śramaṇa Nirgranthas experience doubt-deluding karma?" > "Gautama, because of various differences in knowledge, differences in faith, differences in conduct, differences in emblems, differences in preaching, differences in preachers, differences in monastic practices, differences in paths, differences in views, differences in formulations, differences in perspectives, differences in rules, and differences in epistemic criteria, they become doubtful, uncertain, vacillating, divided, and perturbed—in this way, indeed, śramaṇa Nirgranthas experience doubt-deluding karma." > "Is that itself true without doubt, Venerable Sir, which has been proclaimed by the Jinas?" > "Yes, Gautama, that itself is true without doubt which has been proclaimed by the Jinas." > In this way up to: there is exertion, action, strength, energy, or human prowess. > "So it is, Venerable Sir! So it is, Venerable Sir!" > — English (machine translation) (machine translation) ## Translations (3) - [Viyāhapannatti: Hindi translation (Dīparatnasāgara, 2019)](https://indike.org/pramana/in.jaina.sveta.anga.5~hi-deepratnasagar2019.1.3.34) — Hindi - [Viyāhapannatti: Gujarati translation (Dīparatnasāgara, 2020)](https://indike.org/pramana/in.jaina.sveta.anga.5~gu-deepratnasagar2020.1.3.34) — Gujarati - [English (machine translation)](https://indike.org/pramana/in.jaina.sveta.anga.5~en-mt.1.3.34) — English, machine translation ## Commentaries (2) - [Viyāhapannatti: ṭīkānusārī vivecana](https://indike.org/pramana/in.jaina.sveta.anga.5!deepratnasagar.58) — Muni Dīparatnasāgara 2000, Gujarati - [Bhagavatīvṛtti](https://indike.org/pramana/in.jaina.sveta.anga.5!abhayadeva.v5.p62) — Abhayadeva Sūri, Sanskrit --- Source: [https://indike.org/pramana/in.jaina.sveta.anga.5.1.3](https://indike.org/pramana/in.jaina.sveta.anga.5.1.3) · Pramāṇa