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14. The usage of the scriptural expressions “jāņadi-passaời”:
The position of Jñāna and Darśana is unique in Jaina philosophy. These are the two among the traid of ratnas. These term are used in the words like jñānopayoga-darssanopayaoga; jñānāvaraṇīya-darśana varanīya etc. The verbs are of course जण and परस (पच्छ or पास). These verbs are frequently used in Pañcāstikāya. Kundakunda says '(tecedor ET) Flufa Gezile' (verse 158). It means the jīva, free from all relations perceives and knows. Again he says, “Perception and understanding of objects are the functions of jīva or consciousness” (verse 122). In verse 163, he uses the verbal foms viz. failurfa and topla.
It is noteworthy that in Ācārānga (I) we come across the usage of these verbs frequently and in the same context.25 The influence of teminology of scriptures in many other places, can be seen in Pañcāstikāya because Kundakunda is aware that he is presenting the 'essence of Jinavacana. He is purposefully selected the titles of his works a Pravacanasāra, Samayasāra etc.
15. Rare usage of examples, analogies and metaphors:
Actually this is the distinctive feature of the whole Kundakunda-literature but specially seen in Pañcāstikāya. The analogy of padmarāga jewel and milk is employed in verse 33 for explaining the characteristic of jīva. He gives examples to explain dharma and adharma in minimum words viz. 'JGY JE HEBTUT' and 'goeila'.26 In verse 146, Kundakunda uses the expression 'fire in the form of meditation' to emphasize the superiority of dhyāna over śubha and aśubha. Barring these scanty instances, Pañcāstikāya is written in a lucid style without any poetic adornments which is suitable for dravyānuyoga. It is noteworthy that since the focus and purpose of Așțapāhuļa is different, it is flooded with examples, analogies and metaphors.27 These type of stylistic differences show the mastery of the writer over language.
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