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According to the statement of Vīrasēna, Guṇadhara is in the line of tradition of the pūrva-vida, he was not in the traditional line of pūrva-vidās. One more noticeable thing is that when compared to Dharasēna, Gunadhara had the complete knowledge of his subject. Gunadhara was in the period when the partial knowledge the purvās had not declined. But during the time of Dharasena knowledge of the agamas were declining. Therefore Gunadhara is earlier to Dharasēna.
The gathās of Kaṣāya-pāhuḍa contain the complete meaning essence of pejjadosa-pāhuṇa. Guṇadhara-ācārya had kept the wide subject of Kaṣāyapāhuḍa-16,000 pada-pramāņa was the size of it - is a nutshell in 180 basic gathās.
Attachment is the meaning of 'Pejja'- Kaṣāya-pahuḍa- the other name of this work is 'Pejja-dosa-pāhuṇa- deals with attachment and hatredness. Proficiency of passions like anger and others and the distinctive features a prakṛti, srsti, Anubhāga and pradeṇa bandha the nature of, duration of, fruition of and quantity of bondage is the main subject matter of this work. Guṇadhara-ācārya has handled this important and wide subject is a very concise from and made the beginning of tradition sutra-aphonism-style. The author himself calls the gathās as 'Sutta-gāhā'.
गाहासदे असीदे अत्थे पण्णरसदा विहत्तम्मि ।
वच्छामि सुत्तगाहा जइ गाहा जम्मि अत्थम्मि ||३॥ - ( कसायपाहुड, गाहा, ३)
From this gāhā it is very clear that the style of 'Kaṣāya-pāhuḍa is m style. The question is that, can these gathās be called sūtragāthā or not. After careful examination, it is understood that the gathās of Kaṇāya-pāhuṇa have all the characteristic of Sūtra-style.
Acārya Vīrasēna in his 'Jaya-dhavala' the commentary on 'Kaṣāyapāhuḍa' has given the characteristics of Sūtra-style from the agama point of view like this:
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