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Aspects of Jainology : Volume VI
of the oldest scriptures. Till the period of Ācārānga move his hands. Thus, the concept of dharma and and the first Srutaskandha of Sutrakītānga we donot adharma as the respective medium of motion and rest, find any reference to this concept so far as the seems to be a later concept. This idea has arrived by Mahavira's tradition is concerned. Thus, we can say the time of the composition of Tattvārthasūtra ( i.e. in that the concept basically belongs to Pārśva tradition. the second half of the c. 3rd or first half of the When the followers of Pārśva were included in the c. fourth ). The allusions made in Bhagavati and other Mahavira's order, their concept of pañcāstikāya, along scriptures clearly show that the meanings of with some other concepts, was also accepted in the dharmāstikāya and adharmāstikāya in those days Mahāvira's tradition. Bhagavatisütra for the first time were identical to the meaning of the terms dharma mentions that the world is made of dharma, adharma, and adharma as pious and sinful respectively. Thus, akāśa, jiva and pudgala. Isibhāsiyāim only refers to the concept of dharma andadharma as the medium of the five astikāyas but has not mentioned their names. motion and rest, respectively, seems to be a latter Even, if the names were decided, we find no descri- concept, but this idea has arrived by the time of the ption as to their exact nature and function. Further, composition of Tattvārthasūtra (i.e., c. 3rd A.D.). In the meaning that we understand of the pañcāstikāya, Uttarādhyayana, chapter 28th also dharma and today, is gradually ascribed to them in due course of adharma are mentioned as the medium of motion and time. We find atleast two references in the Bhagavati- rest respectively, but according to scholars this sütra which clarify that the dharma-astikāya and the chapter is a later addition of thec. Ist or 2nd A. D. adharma-astikāya at that time did not mean media of
Seven Categories motion and rest, respectively. In the 20th śataka of
In Sutrakstānga (2 / 5-765-782 ) we find two Bhagavatisütra, it is mentioned that abstinence from
categories of being (asti ) and not-being (nästi ). The the eighteen places of sin and observance of the five
elements which are classified under being category vigilances (samitis ) alongwith three controls (guptis )
are - loka (universe ), aloka ( space beyond is dharmāstikāya, while indulging in the eighteen
universe ) jiva ( the living-being ), dharma, adharma, places of sin and not following the five vigilances
bandha, mokṣa, punya, pāpa, asrava, samvara, (samitis ) and the three controls (guptis ) is, called
vedanā, nirjarā, kriyā, akriyā, krodha, māna, lobha, adharmăstikāya. In the 16th śataka of Bhagavati
prema, dveșa, caturanta, samsāra, deva, devi, siddhi, sitra, the question is raised whether a deity (deva )
asiddhi, siddhanijasthāna, aādhu, asādhu and kalyāņa. standing at the end of the universe (unoccupied space) can move his hands outside the universe ( aloka ) ? This detailed list is abridged in the second The answer given to this question is not only negative part ( śrutaskandha ) of Sūtrakrtānga. Here we find but is also explanatory. It says that as the movement the mention of jiva-ajiva, punya-pāpa, asravaof Jiva and Ajiva is possible only through matter samvara, vedanä-nirjarā, kriya-adhikarana, bandha (pudgala ) and as there is complete absence ofjivas and mokșa. It is an earlier stage, as Pt. Dalsukha and the pudgalas in the aloka, the movement of the Malvania observes, the concept of nine-fold elements hands of the diety is impossible there. If dharma- is developed from this very list after deleting vedanā, dravya was considered as a medium of motion, at that kriya and adhikarana from it. This is alluded, in time the answer would have been in different way, Samavāyānga and Uttarādhyayana, approximately c. i.e., due to the absence of dharma-dravya he can not 2nd or 3rd A. D. Out of these nine-fold elements
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