Collected Research Papers in Prakrit and Jainology Vol 02

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

Page 78

Thus Kundakunda has successfully prepared the background for the further Jaina logicians to present their arguments against the existence of God as the creator of universe and a giver of pleasure, pain etc. to beings.
14. The usage of the scriptural expressions "jāņadi-passadi'
The position of Jñāna and Darsana is unique in Jaina philosophy. These are the two among the triad of ratnas. These terms are used in the words like jñānopayoga-darsanopayoga ; jñānāvaraniya-darśanavaraniya etc. The verbs are of course it and 4** (4789 or 9). These verbs are frequently used in Pañcastikaya. Kundakunda says, 'Hoch 446) w a uefa' (verse 158). It means the jīva, free from all relations perceives and knows. Again he says, "Perception and understanding of objects are the functions of jīva or consciousness" (verse 122). In verse 163, he uses the verbal forms viz. विजाणादि and पेच्छदि.
It is noteworthy that in Ācārānga (I) we come across the usage of these verbs frequently and in the same context.25
The influence of terminology of scriptures in many other places, can be seen in Pancāstikāya because Kundakunda is aware that he is presenting the essence of Jinavacana. He has purposefully selected the titles of his works as Pravacanasāra, Samayasāra etc.
15. Rare usage of examples, analogies and metaphors
Actually this is the distinctive feature of the whole Kundakunda-literature but specially seen in Pancāstikāya. The analogy of padmaräga jewel and milk is employed in verse 33 for explaining the characteristic of jiva. He gives examples to explain dharma and adharma in minimum words viz.
'367 FE HET' and 'ygaita 20 In verse 146, Kundakunda uses the expression 'fire in the form of meditation' to emphasize the superiority of dhyāna over śubha and aśubha.
Barring these scanty instances, Pancāstikāya is written in a lucid style without any poetic adornments which is suitable for dravyānuyoga.
It is noteworthy that since the focus and purpose of Astapāhuda is different, it is flooded
These type of stylistic differences show the mastery of
with examples, analogies and metaphors. the writer over language.
Conclusion It is actually impossible to enumerate the distinctive feature of Pancāstikāya, since it is the overflow of spiritual experiences expressed in lucid style with inborn wisdom. But in nutshell we can say that Pancāstikāya is an excellent example of dehali-dipa-nyāya. It illuminates the nature of scriptural concepts of astikāyas and dravyas in the perspective of contemporary philosophies and at the same time, it is the whistle-blower of the forthcoming era of logic in the field of Jainaism.