Food And Freedom

Author(s): Paul Dundas
Publisher: Paul Dundas

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Food and Freedom
191
of the Jainas, volume 6, Lahore 1927, p. 12, states that feeling-producing karma does not operate without deluding karma. Bhagavaisutta 8.10 (SA I, p. 573 line 3 - p. 574 line 6; Deleu, Viyahapannatti, p. 158) discusses the various combinations of types of karma and states that deluding karma may or may not occur in conjunction with feeling-producing karma but says nothing of any
possible lack of efficacy of the latter. 67 Siddhasena Divākara, Sanmatitarkaprakarana with the commentary of
Abhayadevasūri, part four, ed. Sukhlal Sanghavi and Becardās Dośi, Ahmedabad, Samvat 1985, pp. 610-615. For Abhayadeva's date see Jaini, Path,
p. 85. 68 There was general agreement amongst Jainas that consciousness was composed
of knowledge (jnana) and insight (darśana). However, it was not clear how these operated in the context of kevala knowledge i.e. do they occur in sequence or in tandem or is there no difference between them at all inasmuch as they occur simultaneously? Siddhasena Divakara argues for the last view and it is while discussing the possible validity of sequential consciousness that Abhayadeva
deals with the nature of the kevalin. See Ramjee Singh op. cit., pp. 61-67. 69 For SNT I have used the reprint of the Agamodayasamiti edition Acārāngsūtram
and Sütrakstāngasūtram with the Niryukti of Acārya Bhadrabāhu Svāmī and with the commentary of Silārkācārya, originally edited by Sāgarānanda Sūri and reedited by Muni Jambūvijaya, Lālā Sundarlal Jaina Agamagranthamālā, volume one, Delhi 1978, pp. 228-231. For Sīlānika's date see W. B. Bollée, Studien zum Süyagada, Heidelberg 1977, p. 3. Sāķațāyana is quoted by Silārika and must therefore be before him. For a discussion of Sākațāyana's dating see Hartmut Scharfe, Grammatical Literature in Jan Gonda (ed.), History of Indian Literature, volume 5, fascicule two,
Wiesbaden 1977, p. 169. 71 For the Yāpaniyas see A. N. Upadhye, Yāpaniya Sarigha: a Jaina Sect, Journal
of the University of Bombay 1, 1933, pp. 224-231 and More Light on the Yāpaniya Sangha in Annals of the Bhandarkar Oriental Research Institute 55, 1976,
pp. 9–22. 72 Sāķațāyana, Strīnirvanakevalibhuktiprakarane, , ed. Muni Jambūvijaya, Bhav
nagar 1974; KBHP = pp. 39–52. This edition contains reprints of the
relevant portions of SMTV and SNT. 73 For the fourteen gunasthānas see Jaini, Path, pp. 272–273. 74 TS 6.1 defines yoga as activity of body, speech and mind. It is one of the five
causes of karmic bondage, defined at TS 8.1 as false doctrine, absence of
discipline (avirati), spiritual negligence (pramada) passion (kasāya) and yoga. 75 TS 10.5-6. 76 Bhagavaīsutta 1.4 (SĀ I, p. 397 line 13 to bottom of page); Deleu,
Viyahapannatti, p. 79. Higher forms of knowledge such as avadhi disappeared
with Jambū. See Jinabhadra, Nihnavavāda, p. 314. 77 Bhagavaīsutta 5.4 (SĀ I, p. 478 lines 27 to lines 30); Deleu, p. 109. See also Deleu
p. 167 where the kevalins are said to have no senses. 78 Bhagavaisutta 8.2 (SA I, p. 540 line 8 to line 14); Deleu, p. 146. 79 The canonical list of the Samavāyam gasutta (SĀ I, p. 345 line 24 - p. 346 line 17)
calls them aisesa. See also Krause, Ancient Jaina Hymns, pp. 20–22. For the Digambara list see JSK I, p. 141. There are also five auspicious events (kalyāna)
which occur during the tirtharkara's life. 80 Among the various types of name-karma enumerated at TS 8.12 is that which