Universal Values of Prakrit Texts

SR No.: 006701
Original Sutra Author: N/A
Author: Prem Suman Jain
Publisher: Bahubali Prakrit Vidyapeeth and Rashtriya Sanskrit Sansthan
Publication Year: 2011
Total Pages: 368
Language: English
Classification: Book_English
File Size: 19 MB

Page 150

3. Concept of Kāla in Pañcāstikāyas :
According to Vaišeșikas, kāla is a dravya-padārtha, Kundakunda explains kāladravya in total 8 verses in Pañcāstikāya. This is not the place to describe kāla-dravya at length. We know that Svetāmbaras and Digambaras different about the concept of Time. One point is noteworthy that Kundakunda does not mention the count of pradeśas and kālāņus in the text of Pañcāstikāya. Tātparyavrtti adds all these details, which of course is the further development.
4. Analogy given for ‘Adharma' in Pañcāstikāya :
The stock example for dharma and adharma are generally given as that of 'a fish and water' and 'a traveler and shade of a tree' serially. In Pañcāstikāya, adharma is explained likewise. “Moving things whether animate or inanimate are not arrested and brought to rest by the earth. But if there is no earth to support, there will be no possibility of rest for moving things'. The example of 'earth' given by Kundakunda is very much convincing than cāyā-pathik analogy. It reminds us the law of gravitation discovered by Newton while observing an apple falling on the ground. 5. References of Vaiseșika and Buddha Views :
Kundakunda has taken notice of the famous Vaišeşika-sūtra 'procedur STRIPT! in Pañcāstikāya. He explains Jaina views about sabda and discusses the qualities of paramāņu in verses 74 up to 82, with great enthusiasm. He says, 'Sound is not a quality of akaśa. It is paudgalika, but still sound is not contained in the paudgalas. If the skandhas constituted by primary atoms strike one other, there is sound'. Vaisesīkas are his chief opponents. The expressions in verse 50 are very eloquent in refuting ‘samavāya' as a seperate padārtha'.
Likewise the terms like 'ucceda', 'sūnya' and 'vijñāna' are used in verse 37, to refute the Buddhist view on Liberation.
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