Universal Values of Prakrit Texts

Author(s): Prem Suman Jain
Publisher: Bahubali Prakrit Vidyapeeth and Rashtriya Sanskrit Sansthan

Page 90

The examples of matter (poggala=pudgala) and substance (davva=dravya) may be briefly considered here in order to show that these views are not only significant aspects of Indian philosophy (for example also for the Vaišeșika and Nyāya schools,) but that in Jainism these philosophically technical terms also have early Prakrit sources, namely, the Jaina canon and philosophical works such as those by Kundakunda, second century CE, who wrote only in Prakrit. Kundakunda is renowned especially for his three philosophical masterpieces, the essences', namely Pavayaņasāra=Pravacanasāra (PrS) the Essence of Scripture, Samayasāra (SS) the Essence of the Doctrine, and Pañcāstikāyasāra (PaS) the Essence of the Five Entities.
The Jaina view of matter is unique, especially in the context of the kamma=karma theory, and it may be said that this view can be seen as a metaphysical basis and justification for the the Jaina view of and emphasis on non-violence (ahimsā) which constitutes a basic norm for the ethics of the Indian ascetic tradition. It is well-known that Jainism regards karma as fine, subtle particles of matter which become attached to the soul (jīva) and hinders, restricts and prevents the full manifestations of its inherent capabilities, its innate powers, for example of right faith, knowledge and conduct (caritta, daņsaņa and ņāna, SS 1, 2). The metaphysical justification for non-violence rests on the fact that for the Jainas violence is responsible for a quantitatively greater accumulation of karma particles than in the case of other human actions. Violence thereby entails ‘more' karmic repercussions than other non-violent human actions. Hence, an avoidance of violence leads to a reduction of the amount of karma that accrues to or flows into (āsava=āsrava) the soul. Āsava=āsrava is a term that applies in the context of Jaina metaphysics and goes together with bamdha, samvara and nijjaralnirjarā (SS 1, 13; see also Tattvārthasūtra 1, 4).
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