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Aspects of Jainology : Volume VI
of the oldest scriptures. Till the period of Ācārānga move his hands. Thus, the concept of dharma and and the first Śrutaskandha of Sutrakrtanga we donot adharma as the respective medium of motion and rest, find any reference to this concept so far as the seems to be a later concept. This idea has arrived by Mahāvira's tradition is concerned. Thus, we can say the time of the composition of Tattvārthasūtra (i.e. in that the concept basically belongs to Pārsva tradition. the second half of the c. 3rd or first half of the When tire followers of Pārsva were included in the c. fourth ). The allusions made in Bhagavati and other Mahāvira's order, their concept of pañcāstikāya, along scriptures clearly show that the meanings of with some other concepts, was also accepted in the dharmāstikāya and adharmāstikāya in those days Mahavira's tradition. Bhagavatisutra for the first time were identical to the meaning of the terms dharma mentions that the world is made of dharma, adharma, and adharma as pious and sinful respectively. Thus, akaśa, jiva and pudgala. Isibhāsiyāim only refers to the concept of dharma andadharma as the medium of the five astikāyas but has not mentioned their names. motion and rest, respectively, seems to be a latter Even, if the names were decided, we find no descri- concept, but this idea has arrived by the time of the ption as to their exact nature and function. Further, composition of Tattvårthasūtra (i.e., c. 3rd A.D.). In the meaning that we understand of the pañcastikāya, Uttarādhyayana, chapter 28th also dharma and today, is gradually ascribed to them in due course of adharma are mentioned as the medium of motion and time. We find atleast two references in the Bhagavati- rest respectively, but according to scholars this sūtra which clarify that the dharma-astikāya and the chapter is a later addition of the c. 1st or 2nd A. D. adharma-astikāya at that time did not mean media of
Seven Categories motion and rest, respectively. In the 20th śataka of Bhagavatisatra, it is mentioned that abstinence from
In SatrakȚtănga (2/5-765-782 ) we find two the eighteen places of sin and observance of the five
categories of being (asti ) and not-being (năsti). The
elements which are classified under being category vigilances (samitis ) alongwith three controls (guptis ) is dharmăstikāya, while indulging in the eighteen
are — loka (universe), aloka ( space beyond places of sin and not following the five vigilances
universe ) jiva ( the living-being ), dharma, adharma, (samitis ) and the three controls (guptis ) is, called
bandha, mokşa, punya, pāpa, āsrava, samvara,
vedana, nirjarā, kriyā, akriyā, krodha, māna, lobha, adharmāstikāya. In the 16th śataka of Bhagavati
prema, dveșa, caturanta, samsāra, deva, devi, siddhi, sutra, the question is raised whether a deity (deva ) standing at the end of the universe (unoccupied space)
asiddhi, siddhanijasthāna, aādhu, asādhu and kalyana. can move his hands outside the universe (aloka ) ?
This detailed list is abridged in the second The answer given to this question is not only negative part ( śrutaskandha ) of Sūtrakıtārga. Here we find but is also explanatory. It says that as the movement the mention of jiva-ajiva, punya-pāpa, āsravaof Jiva and Ajiva is possible only through matter samvara, vedanā-nirjarā, kriyā-adhikarana, bandha (pudgala ) and as there is complete absence ofjivas and mokşa. It is an earlier stage, as Pt. Dalsukha and the pudgalas in the aloka, the movement of the Malvania observes, the concept of nine-fold elements hands of the diety is impossible there. If dharma is developed from this very list after deleting vedanā, dravya was considered as a medium of motion, at that kriya and adhikaraņa from it. This is alluded, in time the answer would have been in different way, Samavāyārga and Uttarādhyayana, approximately c. i.e., due to the absence of dharma-dravya he can not 2nd or 3rd A. D. Out of these nine-fold elements
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