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JAINA ONTOLOGY
but no Jaina. Here four discussions in a way constitute the cream of Ganadharavada though important things have been said also in the case of the remaining seven which treat the following topics :
(5) Refutation of the doctrine that the next life is similar to this one. (6) Proof for worldly bondage and release from it (7) Proof for the existence of devas (8) Proof for the existence of närakas (9) Proof for the existence of good karmas and bad (10) Proof for the next life (11) Proof for the release from worldly bondge
As can be seen, these are no philosophical questions of fundamental importance and the discussion related to them frequently borrows verses after verses from the earlier part. Broadly speaking, these seven discussions can be said to pertain to the problem of handha-mokşa, a problem which is a continuation of the problem of karma touched upon in the second discussion. Thus what Jinabhadra essentially does in Ganadharavāda is :
(1) to demonstrate that soul exists (I and III) 2) to demonstrate that physical elements exist (IV)
(3) to demonstrate that karma exists (II, V-XI) (Of course, the second item is not so much a demonstration of existence of physical elements as refutation of Sünyavāda).
(D) KUNDAKUNDA (i) Defence of the Traditional Jaina pbilosopbical views In the case of Kundakunda it will be advisable first to dispose of his treatment of the traditional Jaina philosophical views -- not only because such a treatment is not a characteristic activity of the age of Logic but also because it is not a characteristic activity of Kundakunda himself. For Kundakunda deserves attention chiefly because of the special trend of thought he developed in his Samayasāra, a text which markedly deviates from the usual manner of Jaina's presentation of his philosophical views. But before writing Samayasāra Kundakunda wrote Pancāstikaya and Pravacanasāra and in these texts he stands much close to the orthodox positions. Thus in Pancāstikāya he gives an account of five astikayas, nine tattvas, and mokşa, and this can even serve as a handy introduction to the fundamentals of Jaina philosophy. Similarly, in Pravacanasāra he discusses on a some. what advanced level certain particular problems related to cognitions, emotions, affections, etc. and those related to soul, physical elements and the like; this discussion, again, is considerably illuminating. All this is traditional material in the strict sense of the phrase but in both Pancāstikaya and Pravacanasāra Kundakunda also discusses the problem of dravya, guna, paryaya and that of ut pada, vyaya, dhrauvya, two problems which had come
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