The Doctrine of the Jainas, Described after the Old Sources c8.193.2

c8.193.2

and caritta-m.), the former manifesting itself supposedly as true belief (sammatta-veyaṇijja), erroneous belief (micchatta-v.) and as the mixture of both (sammā-micch. v.). The sammatta-vey. in this connexion is said to be a modification of the micchatta (mithyātva-prakṛti Prajn. 468 a) (comp. also JACOBI on T. 8, 10.). Perhaps the intention was but to incorporate into the system the fact of orthodoxy being a Karman just as well, and its becoming conscious (hence veyaṇijja). The disturbance of conduct is caused by passion (*kaṣāya-v.*) showing up in the four forms of anger, pride, fraud and greed (Thāṇ. 193 a; Samav. 9 a). Each of these passions appear in four grades and each is called accordingly *anantānu-bandhi*, *apaccakkhāṇa*, *paccakkhāṇ’āvaraṇa* and *saṃjalaṇa*. With the single exception of the last these words are adjectives. Their meaning is the linkage with the Saṃsāra (*ananta*), the entire absence and the occasional obscuring of renunciation (*paccakkhāṇa*, § 172), and the sudden eruption, the latter being the weakest form. It thus follows that the form of passion concerning the disturbance of conduct is sixteen-fold (Samav. 31 a). Several moods as laughing, pleasure, fear, grief and loathing¹ do not count among passions and are called *nokasāya* for that reason, and sexual consciousness (*veya-veyanijja*) as man or woman or neuter is equally placed into this connexion. So, then, we have altogether nine forms (Thāṇ.