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aware of the fact that many concepts in Jaina philosophy are naive to the contemporary philosophers, so he tries to paraphrase those terms in easy words by using the colloquial language of that time viz. Śarasenī. The concept of Jīva is elaborately explained in verse 30 and 33.
Thus Pañcāstikāya contributes Jaina thought by preparing the
necessary background for the ear of khandana-maņdana.
8. Application of sevenfold predication to Dravyas:
Umasvāti presents Jīva-tatva in the second chapter of Tattvārtha very systematically. In a very unique way, Kundakunda summaries the characteristics of Jīva, in Pañcāstikāya. He says that when we apply different viewpoints to look at the Jīva-tatva, it can be described in ten ways (i.e. from one to ten). Interested scholars may refer the concerned duet of verses (verses 71-72) in this matter. While explaining the number ‘seven', the commentators say that this term 24779RIEHOT' denotes the seven-fold predication which is applicable to jīva. In the 14th verse of Pañcāstikāya, dravya is viewed from seven-fold aspects of predication. Pt Dalasukhajī Malvaniyā mentions emphathically that the methodology of Syādvāda and Saptabhangī used by Kundakunda is followed by the later Jaina logicians. Pandītajī opines that the application of syadvāda by Kundakunda is found in more developed
han that of Umāsvāti's Tatvārtha. One more this is noteworthy that Kundakunda keeps avaktavya bhanga at third place in Pravacanasāra (2.23) but at fourth place in Pañcāstikāya.17
9. Transcendental and Empirical Viewpoints:
In each and every work of Kundakunda, he describes Jaina tenents from two major viewpoints, viz. niscaya and vyavahāra. In the first chapter
tioned in the literature of Kundakunda. Kundakunda sticks to the
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