Collected Research Papers in Prakrit and Jainology Vol 02

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

Page 75

Likewise the terms like 'uccheda', 'śünya' and 'vijñāna' are used in verse 37, to refute the Buddhist view on Liberation.
6. Influences of Vaišeşīka Terminology
Kundakunda uses the word 'Dhātucatuska' for the four famous elements viz. earth, water,
fire and air." In Dvādaśānuprekṣā, while enumerating the 84 lac yonis, he uses the expression
Mufact-ENG--1-3-04#' etc. Here, the word is not used for four elements but for the four kind of one-sensed beings. Otherwise they are known as ekendriyas or sthāvaras, still he prefers the word 'Dhātu' which reminds "Mahābhūtas of Vaisesīka and Saptadhātu of Caraka.' Can we not say that this term occurs to his mind due to his close association with the Brahmanic terminology?
While describing similarities and dissimilarities in dravyas Umāsvāti uses the terms rūpi' and 'arūpi' but in Pañcāstikāya, the terms are 'mūrta' and 'amūrta', probably due to the influence
of Vaiseșika terminology. 15
7. Explaining Jaina terminology in easy words
According to Sāmkhya philosophy, the sentient and insentient world is originated from Prakrti by the combination of sattva, raja and tama. The Pañcamahābhūtas are jada. Jainas hold totally different view about four of them. The ekendriya jīvas are mentioned as prthvikāyika (earth-bodied beings), apkāyika (water-bodied beings) etc. Kundakunda explains the difference in prthvikāya and prthvikāyika etc. in verse no. 121 of Pancāstikāya, very elaborately. He says -
'न हि इंदियाणि जीवा काया पुण छप्पयार पण्णत्ता ।
जं हवदि तेसु णाणं जीवो त्ति य तं परूवंति ।।' **The five senses and the six kinds of bodies mentioned above, these are not the essence of soul. Whatever in the midst of these manifests as consciousness that they call by the name Jiva".
These kinds of explanations occur in Pañcāstikāya at many places. The etymology of the
term dravya is given in the 9th verse. Kundakunda is aware of the fact that many concepts in Jaina philosophy are naive to the contemporary philosophers, so he tries to paraphrase those terms in easy words by using the colloquial language of that time viz. Sauraseni. The concept of Jiva is elaborately explained in verse 30 and 33.
Thus Pañcāstikāya contributes Jaina thought by preparing the necessary background for the era of khandana-mandana.
8. Application of sevenfold predication to Dravyas
Umāsvāti presents Jiva-tattva in the second chapter of Tattvārtha very systematically. In a very unique way Kundakunda summaries the characteristics of Jīva, in Pancāstikāya. He says that when we apply different viewpoints to look at the jiva-tattva, it can be described in ten ways (i.e. from one to ten). Interested scholars may refer the concerned duet of verses (verses 71-72) in this matter. While explaining the number 'seven', the commentators say that this term ATHCHIC
denotes the seven-fold predication which is applicable to jīva. In the 14th verse of Pancāstikāya,
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