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11. The concept of trasa and stāvara as reflected in Pañcāstikāya:
The final form of trasa-sthāvara concept is seen in the Dravyānuyoga texts like Běhaddravyasamgraha of Nemicandra. He says -
पुढविजलतेयवाऊ वणप्पदी विवहिथावरेइंदी । विगतिगचदुपंचक्खा तसजीवा होंति संखादी ॥
In the finalized form of Jaina doctines, all the five one-sensed beings are sthāvaras. But in the sastraparijña-adhyayana of Acārānga, in the 36th adhyayana of Uttarādhyayana (verses 68, 68, 107), in the second adhyāya of Tattvārtha (2.12-2.14) and in verse 111 of Pañcāstikāya, it is mentioned clearly that the earth-bodied, water and plant-bodied beings are immobile, while fire and air-bodied as well as those with two or more senses are mobile beings. The concerned verse of Pañcāstikāya runs likewise:
'ति त्थावरतणुजोगा अणिलाणलकाइया य तेसु तसा ।' Kundakunda says' “Though there is the rise of stāvara-nāma-karma in air and fire, mobility is seen in them so these two one-sensed beings are mobile.'
Tattvārtha-svopajña-bhāșya meets this controversy by the division of labdhi-trasa and gati-trasa while Sarvārthasiddhi varient of this sutra includes the fire-bodied and air-bodied as mobile beings.20
It is remarkable that in the manuscript of Pañcāstikāya used by Prof. A. Chakravartinayanar, the concerned verse is absent. The writer of the manuscript may have feld that the automatic movement of fire and air does not qualify a being as 'mobile'. This term refers to this that are capable of voluntary movement.
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