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Adharmāstikāya in those days were identical to the meaning of the terms Dharma and Adharma as pious and sinful respectively. Thus, the concept of Dharma and Adharma as the medium of motion and rest, respectively, seems to be a latter concept, but this idea has arrived by the times of the composition of Tattvārthasūtra (i.e., c. 3rd A.D.). In Uttarādhyayana Sūtra, 28th chapter also mentions Dharma and Adharma as the medium of motion and rest respectively, but according to scholars this chapter is a later addition of the c. 1 or 2nd A.D.
SEVEN OR NINE CATEGORIES
In Sūtrakrtānga (2/5-765-782) we find two categories of being (Asti) and non-being (Nasti). The elements which are classified under being category are - Loka (universe), Aloka (space beyond universe), Jiva (the living being), Dharma, Adharma, Bandha, Moksa, Punya, Papa, Asrava, Samvara, Vedana, Nirjara, Kriya, Akriya, Krodha, Mana, Lobha, Prema, Dvesa, Caturanta, Samsara, Deva, Devi, Siddhi, Asiddhi, Siddhanijasthana, Sadhu, Asadhu and Kalyana.
This detailed list is abridged in the second part (Śruta skandha) of the Sūtrakrtanga. Here we find the mention of JiveAjiva, Kriya-Adhikarana, Bandha and Moksa. It is an earlier stage, as Pt. Dalsukha Malvania observes, the concept of nine-fold elements is developed from this very list after deleting Vedana, Kriya and Adhikarana from it. This is alluded, in Samavāyanga and Uttarādhyayana, approximately c. 2nd or 3rd A.D. Out of these nine-fold elements Umasvati presents the concept of seven elements (Tattvas) including Punya and Papa under Āsrava, in the c. 3rd -4th. We find discussions of the seven-fold or nine-fold categories (Tattva) in the later composed scriptures of
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