________________
8. Catusthān Adhikāra (chapter on Kaşāya) 9. Vyanjana-adhikāra (chapter on Indistintiveness. Alternative words
(aufgaret yteca ) for krodha, māna, māya and lobha are discussed). 10. Darśana-mohopaśamana-adhikāra (chapter on destruction of faith
deluding)
11. Darsana-moha-ksapana-adhikāra (chapter on destruction of faith
deluding).
12. Samyamāsamyama-labdhi-adhikāra (chapter on the attainment re
straint cum non-restraint i.e. deśa-samyama or desa-vrata).
13. Samyama-labdhi-adhikāra (chapter on the attainment of restraint). 14. Cāritra-mohopšamana-adhikāra (chapter on the subsidence of conduct
deluding karma) 15. Cāritra-moha-kṣapaņa-adhikāra (chapter on the destruct of conduct
deluding karma)
Though Guņadhara and his Kaşāya-pāhuda is erlier to Dharasena, kaṣāya-pahuda is always referred as 'dvitīya-āgama' in the traditional history of Digambara Jaina āgama literature. Why it is so? The answer is definitely very simple. The word 'dvitīya-āgama’ is used because of its source. Digambara āgamas have their source in the 'pūrva literature. Șatkhāņdāgama is based on Agrayaņiya, the second pūrva, where as Kaśāyapāhuda is based on Jnāna-pravāda, the fifth pūrva.
Kaṣāya-pāhuda elaborately gives the knowledge of Kaşayas and the means to win those kașyas to get liberated. Hence the work of Acārya Guņadhara has a significant place in the history of Jaina philosophy in particular and in the history of Karma philosophy in general.
-0-0-0
- 134 -
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
