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12. The position of devotion' and 'charity' in Pañcāstikaya:
In 'Daśabhakti', Kundakunda mentions pañca-parameșthi, guru, nirvāṇa, śruta etc. as the adorables. Kundakunda ascertains the position of bhakti in two verses viz. 137 and 166. He says, “The person who has reverence and devotion towards Arahanta etc. will invariably get bondage with punya-karma, hence he can never achive absolute annihilation of karma. 21 Again he says, ' The person who has not grasped the self through all his efforts associated with worship and reverence will only secure the happiness of devas. He qualified † devoction' as prasasta-rāga which leads to punya.' In verse 137, the same status is given to pity, love and charity.
Thus, in Panñcāstikāya, Kundakunda designates devotion and charity as 'punyāsrava' in the total framework of Jainism.
13. The atheist nature of Jainism:
We do not get discussion about the creator God, its nature etc. separately in Pañcāstikāya. Kundakunda says, “The six dravyas are the constitutive elements of the world. These are uncreated and eternal.22 He adds, “Just as several molecular arrangement in matter is seen in diverse forms though uncaused by alien agency so also the manifestations in the kārmic matter occur undertmined by alien cause. "23 Kundakunda states clearly that jīvas and kārmic materials are bound together strongly. But when the time for their separation comes they fall apart. Due to this aggregation and disintegration, Jiva experiences pleasure and pian.24
Thus Kundakunda has successfully prepared the background for the further Jaina logicians to present their arguments against the existence of God as the creator of universe and a giver of pleasure, pain etc. to beings.
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