Food And Freedom

Author(s): Paul Dundas
Publisher: Paul Dundas

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Paul Dundas
brings about the tirthankara state. The various religiously auspicious acts done in the previous life which serve to form it are listed at TS 6.23. See also Jaini, Path,
p. 260 and p. 266. 81 Bhagavaīsutta (5.4) (SĀ I, p. 474 line 11 to line 27 and p. 477 line 22 to 29);
Deleu, Viyahapannatti, p. 107 and p. 108. 82 Pannavaņāsutta = SA II, pp. 265-533; see also the edition of Muni Punyavijaya,
Dalsukh Mālvaniã and Amritlal Mohanlal Bhojak, Jaina'Agama Series, number nine, parts one and two, Bombay 1971. For the incorporation of the
Pannavaņāsutta into the Bhagavaisutta see Deleu, pp. 26-28. 83 SA II, pp. 405-408 and pp. 465–478; see also Jaina Agama Series edition, part
two, pp. 327–331 and pp. 370-374. 84 See TS 2.46 and Pannavanäsutta, Jaina Agama Series edition, part two, p. 329. 85 For a canonical example of this expression see Bhagavaīsutta 9.31 (SA I, p. 597
line 2): Deleu, Viyahapannatti, p. 160. The expression is elucidated by Mahendra
Kumar and Nathmal Tatia, Studies in Jaina Monachism, Delhi 1981, p. 83. 86 KBHP kārikās 27-28 points out that, while the kevalin does have many
miraculous attributes (atisaya), some of these existed from his birth and it cannot be established that he did not eat during this period. Essentially, the atisayas have nothing to do with eating. Compare SNT p. 231 lines 21 to 22: absence of sweat (one of the atisayas) does not mean absence of consumption of solid food (praksepāhāra). Also SNT, p. 231 lines 22 to 24: no change takes place in the
audārika body on the transition from the chadmastha state to the kevalin state. 87 SMTV, p. 612 lines 26 to 29. I take sakti here to mean the ability of the body to
perform its function as an audārika body; the Svetāmbara seem to accept that the kevalin's body can lose strength (bala) even though he possesses infinite bliss. See
SNT, p. 230 line 33. 88 SMTV, p. 612 lines 29 to 31. 89 KBHP kārikā 1 and commentary; SNT, p. 230 lines 28 to 29. 90 For the taijasa body see KBHP kārikā 1 and commentary; see also
Pannavaņāsutta, chapter twenty-one. 91 KBHP kārikā 1 and commentary: SMTV, p. 613 lines 13 to 16. 92 KBHP kārikā and commentary and SMTV, p. 612 lines 12 to 19. For the sense
of sātā and asātā, I quote the editors of the Jaina Agama Series edition of Pannavaņāsutta, part two, p. 418: “The feeling of pleasure and pain that we experience on account of the due rise of vedaniyakarma is called sātā-asātā type of vedanā whereas the feeling of pleasure and pain that we experience on account of the instigation (udiranā) by other person is called sukha-duḥkha type of vedanā." There is canonical evidence for the kevalin experiencing sātā, according to SNT,
p. 230 line 30. 93 For hunger not prejudicing bliss see KBHP kārikās 45 and commentary; also
SNT, p. 231 lines 10 to 12. 94 SNT, p. 231 line 12 95 SNT, p. 230 line 29; for life karma not being like a burnt rope, see SMTV, p. 615
lines 5 to 8. For a Digambara example of the expression, see Vāmadeva, Bhāvasamgraha verse 215 in Bhāvasamgrahādiḥ, ed. Pannālal Soni (Manikcand
Digambara Jaina Granthamālā 20), Bombay 1922. 96 For the difference betwen the kevalin and the siddha see Bhagavaīsutta 14.10
(SĀ I, p. 707 line 26 - p. 708 line 19); Deleu, Viyāhapannatti, p. 213. For the state of complete freedom from karma, Bhagavaisutta 7.1 (SA I, p. 509 line 20 - p. 510 line 9); Deleu, p. 131. For the continued existence of non-harming karmas in the kevalin see Tatia, Studies in Jaina Philosophy, p. 279.