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(immobile). As the movement in air and fire is inherent these two are considered as Trasa and the other as Sthavaras. Further, when the two or more than two-sensed Jivas were recognized as Trasa; the problem of reconciling this view with Agamic statements arose. In the Svetambara School, this reconciliation is marked on the basis of the distinction of Labdhi and Gati.
From the standpoint of Labdhi, air and fire are viewed as immobile (Sthavara) but viewed from the angle of movement (Gati) they remain mobile (Trasa). In the Dhavala commentary of Digambara tradition (tenth century) the problem is solved differently. It is said that the basis of calling air and fire as Sthavara is not the movement but the Nama-Karma origin. Jayasenacārya, the commentator of the Pañcāstikāya of Kundakunda, who also belongs to the Digambara tradition, solves the problem by making a distinction between Niscaya Naya and Vyavahara Naya. According to him the earth, water and vegetation are included into pañca Sthavara, because of their Nama-karma origin, but air and fire classification under Pañcasthāvaras are only from the practical point of view (Vyavahara).
According to Niscaya Naya, they are Trasa as they actually appear to be mobile. All these exercises really are worthwhile attempts to reconcile the differences that cropped up between different contentions of the ancient and the latter scriptures.
So far as the question of different classifications of Jivas is concerned, this is crystallized between the third century and the tenth century. In that period the concepts of Jivasthana, Marganasthana, Guṇasthāna have also developed.
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