Collected Research Papers in Prakrit and Jainology Vol 02

Author(s): Nalini Joshi
Publisher: University of Pune

Page 73

Some Distinctive Features of Pañcāstikāya
(A Research Paper presented in the Seminar on Ancient Prakrit Texts' at Sravanabelagola by
NIPSAR and BVP on 12th and 13th October 2010)
Introduction
When we look at Jainaism, as a philosophical system (Darsana) the available Jaina literature can be divided into four ages. (i) Canonical Age (ii) Anekānta Age (iii) Nyāya Age (iv) Navya
nyāya Age. According to this division we can place Ācārya Kundakunda, on the border line of the first and second age. We can call it post-canonical period in which the topics like pramāna, naya, saptabhangi, anekānta etc. entered in the philosophical thoughts of Jainas. Ācārya Kundakunda and Vācaka Umasväti are the self-illuminated stars of this age. There is no need to introduce Kundakunda, the literary giant and a saint with ultimate spiritual aspirations. I will prefer to throw
light on some distinctive features of Pancāstikāya- based on my humble observations.
1. Probable chronology of Kundakunda's works (According to subject-wise focus)
If we try to fix the chronology of the works of Kundakunda, Astapāhuda, Dvādaśānupreksā and Daśabhakti belong to first group. Pravacanasāra and Pañcāstikāya belong to the second group. Samayasāra is no doubt the crest-jewel of the monumental literature. Though ratnatraya and navatattvas are discussed in each text, the focus of each treatise is separate. The focus of Pancāstikāya is of course on five extended and extensive substances and of course the sixth dravya viz. kala (Time).
The words samaya and pravacana are very much favorite of Kundakunda. Therefore while
describing five astikāyas, he says, 744144 que diuellt I'. At the end of Pañcāstikāya, he declares,
'भणियं पवयणसारं पंचत्थियसंगहं सुत्तं ।'.4
In the initial benedictory verse, Kundakunda says, UT FRUIT FECHV, which reminds
Ardhamāgadhi text Avaśyaka."
2. Arbitrary usage of the terms indicating philosophical categories
It seems that in Pañcāstikāya some terms or expressions are used ambiguously and equivocally. These terms are dravya, padārtha, artha, bhāva and tattva. The term tattva (tacca) is used in Astapāhuda and others in Pañcāstikāya. In verse 16, Kundakunda says, 'Hal Sache'. The commentators explain that 'जीवादयः षट् पदार्थाः', but immediately they give the names of six dravyas.
In Dvādaśānupreksā, Kundakunda says, taifa ya 7421317 fubeay 10 - Here the term padārtha is used in the sense of dravyas. After completing the chapter of five astikāyas