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Sutrakrtanga 11-A Historical Evaluation
For the second rival is made to say these five physical elements are all the astikāyas that there are' (p. 251) white he third is made to say 'false are the 12 Anga-texts of the Jainag-i, e. Acārānga,, Sūtrakṣtānga up to Destivāda' (p.254); the first statement would suggest that astikaya is not a Jaina technical concept but a general concept meaningfundamental verity', the second in view of its containing a self-reference to Sūtrakṛtānga must be a later interpolation. As for the tradition of presenting the Jaina position on ethical matters it was certainly carried forward in the later canonical texts and a large number of technical concepts grew up in conn. ection with it, but the noteworthy thing is that the Sūtrakrtānga II version of it essentially remains confined to the circle of ideas already developed in the old texts like Ācāranga I and Sutraksiānga I. Even so, one might take note of the following technical concepts which incidentally make their appearance here: jīva and ajīva (p. 264), the five vows (p.269), the eighteen evil acts (where, however, the first five items are not the five vows violated but the five sense-desires) (p 270), Karmanirjară (p. 274).
Chapter II
The subject matter of chapter II are 13 kriyās, of which 12 are certain evil acts, the thirteenth the ideal conduct of a monk. The later Jaina authors have classified kriyās in various manners but they always unders. tand by it an evil act. In the present chapter too the thirteenth kriyā seems to be a later interpolation, for the treatment bcgios by saying, "Here begins consideration of evil acts' (p.277 a). In any case, no later canonical text has carried forward the practice of classifying kriyas into 12 types as here, and so no technical concepts have grown up in connection with it. Of
se twelve kriyūs the first five are five special cases of violence, the sixth 'falsehood', the seventh 'accepting what has not been donated', the eighth the four kaşāyas taken collectively', the nineth to twelfth the four kasavas taken individually';(the term "kaşāya' is not employed here but the qualifying adjective 'adhyatma' used in connection with the item 8 had been once used by Sūtrakrtānga I (6. 26) to characterize the four evil acts elsewhere called kasaya). As for the thirteenth kriyä сalled iryā pathiki, it is a highly technical concept and its description here too is full of technicality: in addition, here there are enumerated the guptis and samitis -but. the list of samitis deviates from its later standard version. As was earlier noted in another connectior, the account of 13 kriyas is followed by a long digression which twice elaborates three concepts that might be called life of utter impioushood', 'life of full pioushood', 'life of intermediate pioushood'. The depiction of the ideal monastic life undertaken in this connection follows that of chapter I and that occurring in connection with the account of iryāpathiki kriya; also noteworthy are the account of hell (p.
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