Collected Research Papers in Prakrit and Jainology Vol 02

SR No.: 007665
Original Sutra Author: N/A
Author: Nalini Joshi
Publisher: University of Pune
Publication Year: 2013
Total Pages: 170
Language: English
Classification: Book_English
File Size: 2 MB

Page 77

In the finalized form of Jaina doctrines, all the five one-sensed beings are sthāvaras. But in
the sastraparijñā-adhyayana of Acārānga, in the 36" adhyayana of Uttarādhyayana (verses 68, 69, 107), in the second adhyāya of Tattvārtha (2.12-2.14) and in verse 111 of Pancāstikāya, it is mentioned clearly that the earth-bodied, water-bodied 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 Pancāstikāya runs likewise:
"fa T US
A541 dy h 1" Kundakunda says, 'Though there is the rise of sthāvara-nāma-karma in air and fire, mobility is seen in them so these two one-sensed beings are mobile'.
Tattvārtha-svopajña-bhāsya meets this controversy by the division of labdhi-trasa and gatitrasa 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 felt that the automatic movement of fire and air does not qualify a being as 'mobile'. This term refers to those that are capable of voluntary movement.
12. The position of devotion' and 'charity' in Pañcāstikāya
In 'Dasabhakti', Kundakunda mentions pañca-paramesthi, guru, nirvāna, śruta etc. as the adorables. Kundakunda ascertains the position of bhakti in two verses viz. 137 and 166. He says, “The person who has reverence and devotion towards Arahanta etc. will invariably get bondage
with punya-karma, hence he can never achieve absolute annihilation of karma. Again he says, “The person who has not grasped the self through all his efforts associated with worship and reverence will only secure the happiness of devas. He qualified devotion' as prasasta-rāga which leads to punya.' In verse 137, the same status is given to pity, love and charity.
Thus, in Pañcāstikāya, Kundakunda designates devotion and charity as 'punyāsrava' in the
total framework of Jainaism.
13. The atheist nature of Jainaism
We do not get discussion about the creator God, its nature etc. separately in Pancāstikāya, but the atheist nature of Jainaism is clearly reflected in some of the verses of Pancāstikāya. Kundakunda says, 'The six dravyas are the constitutive elements of the world. These are
uncreated and eternal. 2- He adds, 'Just as several molecular arrangement in matter is seen in diverse forms though uncaused by alien agency so also the manifestations in the karmic matter
occur undetermined by alien cause. Kundakunda states clearly that jīvas and kārmic materials are bound together strongly. But when the time for their separation comes they fall apart. Due to
this aggregation and disintegration, Jiva experiences pleasure and pain.24