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The Unknown Pilgrims
4. Samhanana-nama, which, among the numerous types of nama-karman determines the bony structure of a person. This physical feature is of major importance for the practice of dhyāna, for only a person who possesses an uttama-saṁhanana, an outstandingly good bone-structure, is by nature apt for śukladhyana, the loftiest form of concentration. It is well-known that dhyāna is indispensable for nirjara, the dissociation and elimination of karmas and thus for Liberation. These ideas form part of Jaina doctrine common to both traditions and we shall go on to see how the Digambaras have interpreted them in a way that is unfavourable towards womankind.
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ii) The Digambara point of view
No important treatise dealing with the question of strimukti exists, but in their commentaries on the doctrine the acaryas of several epochs have treated this suject. Not all have submitted the same aspects to examination or treated them in the same way. However, the conclusion of all is identical.
1. The Aṣṭaprabhṛta of Acārya Kundakunda
This text contains just a few verses, probably among the most ancient on the subject.29 We have here certain reasons, succinctly expressed without any explanation - as to why women are incapable of reaching Liberation.30
- Āryikās wear a garment and retain it during their meal.
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- According to the Law of the jinas there is no mokṣa without nudity being first espoused.
29 Kundakunda's dates remain uncertain. The authors place him between the IInd and Vth c. A.D.
30 There are almost identical vs. in the PSa, but these vs. have been interpolated and one cannot be sure that they are Kundakunda's; cf. PSa III, 24, 7* - 14*.
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