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Some Thoughts on Changes in Order of Some Jaina Chains ... : (63)
Table-3: The Decad of Supreme Virtues
Sth 10.1618 S.10
Kṣanti (Curving anger)
Mukti* (Curving greed, purity) Arjava (Curving of deceit, honesty)
Mārdava (Curving of pride) Lāghava* (Minimisation of possession
1
4
3
2
6
Satya (Three-fold truth)
Samyama (Restraint from violence) Tapa (Austerities)
Tyaga (Renunciation) Brahmacarya (Celibacy)
Table 3 makes it clear that the canonical38 list is somewhat in contrast with the order of passions and vows. It has two new terms not found in the other lists. Their definitions are also somewhat varying. Moreover, there is no mention of Akiñcanya (Aparigraha, nonattachment) in the canonical list. Perchance, the term 'Laghava' (minimization of accessories) may be taken as synonym for it. Similarly, Kṣanti for Kṣāma may be all right, but 'Mukti' for curving of greed or lobha seems to be somewhat in anomalous position as the term connotes a different meaning. In contrast, the order of these virtues in T.S. seems to be better reasonable with respect to passions and vows. However, Kundakunda has added a new dimension to it by placing Satya before Śauca. In fact, it does not seem proper. Further, if we take these virtues as extension of five vows of nonviolence etc., still he does not seem to be reasonable as
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7
8
9
Jain Education International
TS 9.6, BA 703, KA 394-404
Kṣamā
10
Sauca**
Satya
Tyäga
Akiñcanya (non-attachment)
(1) Non-violence involves virtues 1-4.
(2) Truth involves the 5th virtue of truth.
(3) Non-stealing involves virtues 6,7,8 (restraint, austerity and renunciation).
(4) Celibacy involves virtue 9.
(5) Non-possessiveness or non-attachment involves the 10th virtue.
It is to be noted that the canonical order does neither follow the order of passion curves nor the normal order of vows. Kundakunda has also these defects. Thus, T.S. period should be taken as the period of systemization of conceptual orders. However, with reference to vows, the placement of non-attachment before celibacy in T.S.
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