Food And Freedom

Author(s): Paul Dundas
Publisher: Paul Dundas

Page 34

194
Paul Dundas
verse, the exceptions to the rule about the intake of matter are souls in the process of transmigration (viggahagai), kevalins who are bringing excessive karma to fruition by the process shown as samudghāta (samuhayā), kevalins without activity (ajogi) and siddhas who have attained liberation. Muni Jambūvijaya, KBHP, p. 52, quotes the Digambara version in the
Pancasamgraha. 116 SMTV, p. 613 lines 4 to 9; lomāhāra occurs all the time. 117 KBHP kārikā 36. 118 KBHP kārikās 30-31. SMTV, p. 615 lines 8-10 and SNT, p. 231 lines 12 to 20.
Sākațāyanas refers to the parişaha of illness (roga) and says that gods and tīrthankaras, as distinguished from ordinary kevalins, are traditionally regarded as not experiencing illness (rogābhāvah śruyate) from their birth but there has never been an example of a mortal in samsāra (such as a kevalin) not experiencing hunger. It should incidentally be remembered that, according to
the canon, Mahāvira succumbed to fever after his duel with Makkhali Gosāla. 119 SMTV, p. 615 lines 2 to 7: asātā continues until the fourteenth gunasthāna is
entered; if sātā didn't exist, then how could the kevalin experience bliss
(sukha)? 120 KBHP kārikā 5 with commentary. 121 KBHP kārikā 6 with commentary. 122 KBHP karika 7 with commentary. The bhāvanās are discussed in general terms
at TS 7.3-7. For a discussion of the various canonical meanings of bhāvanā see Ludwig Alsdorf, The Aryā Stanzas of the Uttarajjhāyā: Contributions to the Text
History and Interpretation of a Canonical Jaina Text, Wiesbaden 1966, pp. 12-13. 123 SNT p. 23 line 29 - p. 231 line 6. The passions (kaşāya) are strong attachment
(Taga) and hatred (dveșa). For the nine nokaşāyas, the subsidiary passions, which are caused by deluding karma viz laughter, like, dislike, fear, grief, disgust and three types of sexual disturbance, see Sukhlalji's Commentary on the Tattvārthasūtra, p. 308. Compare also Hemacandra, Yogaśāstra 2.4, p. 167 line 6: 'the tirthankara has conquered faults like strong attachment and hatred by
cultivating their opposites (pratipakşasevā) and so on.' 124 KBHP p. 43 lines 17-20. 125 KBHP kārikā 7 with commentary. 126 KBHP kārikā 8, p. 43 lines 21 to 25. 127 KBHP kārikā 8, p. 44 lines 1 to 6. 128 SMTV, p. 614 lines 6 to 8. 129 SMTV, p. 613 lines 32 to 33. 130 SMTV, p. 614 lines 11 to 16. 131 SMTV, p. 614 lines 21 - p. 615 line 1. 132 SMTV, p. 613 lines 2-3. 133 KBHP 17-18 with commentary. Hemacandra, Yogaśāstra 4.120, p. 952 forcibly
rejects the idea that the kevalin by this act of altruism is similar to the Mahāyāna Buddhist bodhisattva: 'the Buddhist compassion, because of which the bodhisattva says that he will achieve nirvana only after all other creatures have achieved liberation, is not in fact compassion, for if all creatures could be saved, there would be no such thing as samsāra. Buddhist compassion here is just to deceive fools'. It should be remembered that Jainism holds that there is a category of souls called abhavya who will never achieve liberation. Siddhi can be valid only if there is still samsāra. TS 7.6 advises the cultivation of goodwill (maitri), joy (pramoda), compassion