Food And Freedom

Author(s): Paul Dundas
Publisher: Paul Dundas

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Food and Freedom
195
(kārunya) and neutrality (mādhyasthya) to all beings. These are very similar to
the Buddhist brahmavihāras. 134 Prabhācandra, Nyāyakumudacandra, Manik Candra Digambara Jaina
Granthamālā, volumes 38 and 39, ed. Mahendra Kumar, Bombay 1938 and 1941; Kevalikavalāhāravicāra, pp. 851-865. For the dating see the introduction to volume two. Prabhācandra's other important work, the Prameyakamalamārtanda also deals with kevalibhukti but does not differ substantially from NKC. For Yaśovijaya's references to Prabhācandra see Ādhyātmikamatakhandana (footnote 162) p. 62b line 10, p. 65b verse 15, p. 67a line 14 and p. 67b line 10. Yaśovijaya regards the author of NKC and the Prameyakamalamārtanda and the Prabhācandra who commented on Samantabhadra's Upāsakādhyayana as identical. Compare Chandrabhāl Tripāthī, Catalogue of the Jaina Manuscripts at
Strasbourg, Leiden 1975, p. 410, who regards the two as different. 135 See Bansidhar Bhatt, Vyavahāra-Naya and Niscaya-Naya in Kundakunda's
Works, in Zeitschrift der Deutschen Morgenländischen Gesellschaft: Supplement
1974, pp. 279-291. 136 Verse 113. For the edition see footnote 95. For Devasena's date see Williams,
Jaina Yoga, p. 21. 137 Bhāvasamgraha verse 235. For its date, see Williams, p. 29. 138 NKC, p. 856, lines 1 to 5. The Digambaras regard āhāra as six-fold: nokarma and
karma are taken by hell-beings, animals, men and gods; kavala is taken by men and • animals, lepya by trees, ojas by egg-born creatures and manas by gods. Only
metaphorically does scriptural tradition describe the kevalin as taking the first two; in reality he is free from passions. See Samayasära, Sacred Book of the Jainas,
pp. 209-210. 139 NKC, p. 856 line 5 - p. 857 line 1. 140 NKC, p. 857 lines 2–3. For the religious ordeal called Košapāna, see
Yajnavalk yasmrti 2, 112-113. 141 NKC, p. 857 lines 8 to 19. The definition of the paramaudārika body is that of
Jayasena, the twelfth century commentator on Kundakunda's Pravacanasāra (ed. A. N. Upadhye, Bombay 1935, p. 28). It is unclear to me precisely what is meant by the body lacking the basic constituents. Compare Amrtacandrasuri, Laghutattvasphoța, ed. P. S. Jaini, L. D. Series, Vol. 62, Ahmedabad 1978, p. 60 verse 13: "Free from anxiety you always merely observe this body of yours which is sustained by nourishment derived from its own elements
(svadhātupoşopacitam).' 142 NKC, p.857 lines 19 to 20. Prabhācandra goes on to point out that the atiśaya,
absence of growth of hair, stems from the destruction of the harming karmas and has nothing to do with Indra'a consecration of the tirtharkaras at their birth by passing his sign of office (vajra) over their hair and nails. That would mean that their hair did not grow up from the roots at all or that all the tirtharkaras had the same type of hair. But Rşabha's hair, for example, was different because it was not characterised by the quality of agurulaghu (for which see Sukhlalji's Commentary on the Tattvārthasūtra, p. 311). In fact their hair and nails cease to grow on the destruction of the harming karmas. If it be accepted that they eat, then it must also be accepted that their nails and hair grow and that they blink,
as in the chadmastha stage. See NKC, p. 857 line 21 - p. 858 line 6. 143 NKC, p. 858 line 6 - p. 859 line 2. 144 NKC, p. 859 lines 3 to 8. For sukladhyāna see Jaini, Path, pp. 257-258. 145 NKC, p. 859 lines 9 to 17. According to Prabhācandra (NKC, p. 859 line 18 -