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PART IV KUNDAKUNDA: THE SAMAYASĀRA
Kundakunda: definitions and truths
7.1 Samayasāra
i) Introduction Turning from the Pravacanasāra to the Samayasāra, we soon become aware of a number of significant differences in terms of content and scope between the two texs. Some of these differences are so great that it is difficult to think that the two works, or even particular parts of them, should be ascribed to the same author (or redactor). (This, of course, does not affect my argument, which is concerned with the practical and historical implications of certain trends in Jaina doctrine.) Three differences are particularly significant. First, there is the absence in the Samayasāra of any upayoga doctrine. As we have seen, this was Kundakunda's (i.e. the author-redactor's) distinctive means of explaining the mechanism of bondage in the Pravacanasāra. The term upayoga does occur in the Samayasāra, but only in the restricted technical sense employed in, for instance, the Tattvārtha Sūtra. Jayasena, in his Tātparyavrtti commentary on the Samayasāra, does occasionally employ the Pravacanasāra-type upayoga doctrine for exegetical purposes (e.g. at Samayasāra 210), whereas Amstacandra, in his Ātmakhyāti is apparently more attached to the immediate text. There is, however, an incompletely formulated bhāva doctrine in the Samayasāra which fulfils a function similar or identical to that of the upayoga doctrine. (This will be considered below.)
The second significant difference is one of degree
1 See above, 4.2(ii): Upayoga according to the Pravacanasāra.
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