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२०४
Conclusion
From the above description, it is observed that Aṣṭapāhuda contains only general observations and traditions and does not contain even as much information and concepts of scientific nature as are contained in some other works of the Jainas. It seems that Kundakunda did not peep deep into these matters in view of his attitude of denouncing the physical world. Later scholars of his school followed him without much addition, thus causing stagnation in intellectual field. Some achāryas, however, have tried to add to the definitions and clarification of some contents like classification of Pratykşa by Aklanka and bond formation by Virsena. However, there exists a wide gap between older Śruta and Kundakunda school which should not be taken as a reflection on their scholarship as they were spiritualists and they played best through their literature to boost up the moral character of the people.
During the last 1800 years, much advance has been made in the scientific contents about the physical world and the gap is further increased. It is the duty of present generation to crack off the above stagnation and close the gap so that the catastrophic religious attitude of the current generation may be improved.
Abreviations
जैन विद्या एवं प्राकृत : अन्तरशास्त्रीय अध्ययन
SS Samayasara; NS: Niyamsara; PS; Pravacanasara
BP: Bodhaprabbṛta; DP: Darshana Prabhṛta; CP: Caritra-prabhṛta SP Sheela Prabhṛta; BhP : Bhāvaprabhṛta.
References
1. Muni Nathmal: Daśavaikālika-Eka Samikṣātmaka Adhyayana; JST Mahasabha, Cal, 1967
2. Acarya Kundakunda : Niyamsara, CJH, Lucknow, 1931
3.
See ref. 1
4.
Jain, N. L. in KC Śästri Fel. Vol., pp 388, Rewa, 1980
5. Acarya Umāsvāti: Tattvärthsūtra, Comm. by Pt. Sukhlal,
PVRI, Varanasi, 1976
6.
परिसंवाद-४
Malvania, Dalsukh Agamayuga kā Jaina Darśana, Sanmati Gyanapitha, Agra, 1966
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