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Davya, Guṇa and Paryaya in Jaina Thought: 171
2. C/f....postulating the distinct category of guna must have been done. posterior ... to the period when paryaya alone was accepted as the more inclusive category". Y. J. Padmarajiah: Jaina Theories of Reality and Knowledge, Delhi: Motilal Banarsidass, 1963 (reprinted 1986), p. 260, in the footnote continued from the previous page.
3. After surveying at length various opinions of scholars, Upadhye, p. 21 (see Note 1 above) believes that Kundakunda's age lies at the beginning of the Christian era". Umāsväti's dates are considered to be c. 3rd-4th centuries A.D. See also K.K. Dixit's historical evaluation in K.K. Dixit (tr): Pt. Sukhlalji's Commentary on Tattvartha Sutra of Vacaka Umāsvāti, Ahmedabad L. D... Institute of Indology, 1974 p. 1, and the Historical introduction by Chakravartinayanar A. in Chakravartinayanar A. and Upadhye, A.N., Pañcāstikāya [of Kundakunda], New Delhi : Bharatiya Jñanapith, 1975, pp. i-xiii.
4. Jacobi's Introduction to Jaina Sūtras, p. xxxiv, see Note 1 above. 5. Padmarajiah, o. 260, see Note 2 above.
6. Upadhye's Introduction to Pravacanasāra, p. 63 See Note 1 above. 7. atha Jñeyatattva-prajñāpanaṁ tatra padārhasya samyag-dravya-guṇaparyāya-svarūpam-upavarṇayati. A.N. Upadhye (ed.): Pravacanasāra, p.
107 (see Note 1 for details). The work is described as a pro-canonical text of the Jainas and this book contains a critical edition of the Prakrit text (translated into English by Upadhye. pp. 384-410) with the Sanskrit commentaries of Amṛtacandra (whose Sanskrit translation of the original Prakrit gāthās are cited in the paper) and Jayasena and the Hindi Commentary of Pande Hemarāja.
8. Umāsvāti enumerates the seven basic tattvas in his Tattvärthādhigamasūtram, I, 4 : jīva-ajīva-āsrava-bandha-samvara-nirjarāmokṣās-tattvam. Karman is a key factor in understanding the sequence of these basic truths of Jaina metaphysics. Through the interaction between jīva and ajīva, which is said to have taken place since beginningless time, an aspect of ajīva (viz., pudgala) becomes converted into karman and clings to jīva. This fact, as the Jainas see it, is realistically depicted as dust particles settling on an oiled surface. The effect to karman attaching itself or streaming (äsrava) into jīva restricts its powers of expression characterized by the manifestation of consciousness intrinsic to its nature. Thus jīva is under bondage (bandha). It is, however, possible for jīva to prevent the inflow of karman though ascetic practices and this truth is expressed in the word samvara. Asceticism also helps jīva to rid itself of or burn away the karman that is already binding it and this truth is nirjara. The effect of For Private & Personal Use Only
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