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XLIV
PRAVACANASĀRA,
(104-7). The author enumerates the nine categories (108) and discusses them serially : Jīva, its nature and types are biologically viewed (109-23); Ajīva is defined, contrasted and its relation with Jīva discussed (124-30). Punya and Pāpa are defined as s'ubha- and as'ubha-parināma which must be sup. pressed (131-34); auspicious attachment etc. lead to meritorious, and careless conduct etc. lead to demeritorious influx of karman (135-40); for the stoppage of karmic influx one has to rise above attachment and aversion (141-3); he, who has stopped the karmic influx, if he practises penances etc., effects the destruction of karmas (144-6); it is the passionate and tainted' bhāvas that lead to bondage (146-50); when the karmic influx is stopped and the deposit too is consumed the immediate result is liberation, wherein the soul has its innate and potential qualities completely developed (151-3).
Concludingly the author gives a beautiful appendix in which a discourse, in short, on liberation and the path of liberation is given from vyavahāra and nis'caya naya (161 etc.).
CRITICAL REMARKS ON PAÑCĀSTIKĀYA.--The text of Pañcāstilcāya, as it is available today, is preserved in two recensions: one preserved in the .Sk. commentary of Amrtacandra and the other commented upon by Jayasena';
the former contains 173 gāthās and the latter 181, the majority of additional gāthās being found in the context of upayoga-discussion. The division of the work into two S'ruta-skandhas, with a pithikā in the beginning and a cūlilcā at the end, as proposed by Amrtacandra, is quite proper; and helps the understanding of the text. The concluding verses of the first Sruta-skandha (103-4) and the opening formula of the next might tempt one to say that these are two independent works put together by some other hand than that of Kundakunda; no doubt that the two Sfruta-skandhas are meant to be independent sections, each throwing light on the other; but Kundakunda himself has brought them together in one work as indicated by the pronoun tesim, in the opening gāthā of 2nd S'ruta., which refers to Astikāyas etc. discussed in the first; so the arrangement is by Kundakunda himself.
The word samgraha in the title indicates that it is mainly a compilation by and not a composition of Kundakunda; and there are indications in the body of the text that the author might have put together traditional verses when trying to discuss a topic in a connected manner: the characteristics of the soul are not discussed in the order in which they are enumerated in găthā 27 etc. as it is clear from the analysis, possibly due to the fact that the author might have collected together the traditional verses; in many places
the topical discussion is disturbed by the same idea repeated; some gātbās 1: (64 etc.) are called Siddhānta-sūtrāụi by Amrtacandra; sometimes groups
of gāthās, which are a compact body in themselves but have little connection with the context, are met with here and there (71-2); and the so called Moksa-cülikā is as good as an independent section. So Kundakunda might have compiled this work out of the great range of traditional verses that he I might have inherited from his teachers.
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