Nandanvana

SR No.: 006597
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2005
Total Pages: 592
Language: English
Classification: Book_English
File Size: 25 MB

Page 78

(58) : Nandanavana
traditions of the order of mind, speech and body. This order might be corrupted. In contrast, Umāsvāti has given the order of planning, preparation and commencement in his aphorism 6.8, which is practical and scientifically more logical. However, the first place of mind here has become a point of contention in view of secondariness of mind in his 6.1. The order of Digambara text in 6.8 establishes the order of mind, speech and body, which is in contrast with 6.8. Here, the middle term has been used to mean preparation for an action. It is not in the sense of mental activity. Mahāprajña has also indicated the disorderly nature of canonical order of this triad."
The canons have intellect-based descriptions. Hence, their order may lead to improvement in life. In contrast, the Digambara order of this triad is more practical and realistic. There is dormancy of auspicious trend here. 4. The Order of the Tetrad of Karmic Bonds: Point-Configuration
Duration-Intensity Bond or Reverse
In Kundakunda 's period, the order of four types of karmic bonds was placed as Space point-configuration-Duration-Intensity bonds. In contrast, Şatkhandāgama ", Tattvārtha-sūtra 8.3 and Thănar (4.290) "contain the changed order of these bonds (Samayasāra, 290). In fact, the first order seems to be more scientific. How the karmic configuration could be formed without karma-transformable points? Mahāprajña has also described Karmavāda 18 following this order. Ācārya Vidyānanda" has also described it with minor changes. The change of this tetradic bond order has not been commented either by scholars or commentators. This demands logical investigation. 5. The order of the Septad of Reals and nine Categories
The canonical 20, 2 and Kundakunda a compositions describe 9, 10 or 11 categories of existents in the world whose faith and knowledge causes excellent conduct. However, their order is more akin to that in the ņon-Jaina systems and corresponds to five couples of noble truths in contrast with the four couples of Buddhist noble truths. - This order has the reals of bondage and liberation in the end. It might be possible that the development of Jaina concept of reals may be based on other philosophical systems. The older order of Jaina reals is strongly influenced by them. Dixit also agrees with this point.