Sagarmal Jain Abhinandan Granth

SR No.: 012014
Original Sutra Author: N/A
Author: Shreeprakash Pandey
Publisher: Parshwanath Vidyapith
Publication Year: 1998
Total Pages: 974
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 31 MB

Page 899

Aspects of Jainology : Volume VI
ajiva ( non-living ) and murta-amūrta. In the first jivāstikāya, one of the kāyas in pañcāstikāya. The six classification - dharma, adharma, ākāśa, jiva and kinds ofjivāstikāya are — earth (prthvikāya ), water pudgala - these five are regarded as astikāya and (apkāya ), air (vāyukāya ), fire ( tejas-kāya ), 'Time' as anastikāya ( unextended substance ). In the vegitation ( vanaspatikāya ) and mobile beings second classification dharma, adharma, akāśa, pud- (trasakāya ). The use of the word kāya (body) for gala and kāla are regarded as Ajiva ( Non-living earth etc. is found since remote past. In Palitripitaka beings ) and the Jiva is considered as living being. In Ajitakeśa-kambali, calls prthvi, ap, tejas and vāyu – the last classification jiva, dharma, adharma, akaśa the four bhūtas as kāya but Pakudhakaccăyana adds and kāla are regarded as amūrta (abstract) and three more to the list, i.e., happiness ( sukha ), pudgala ( matter ) as mūrta (concrete ). We have sufferings (duḥkha) and the living being (jiva ) and already stated that the development of the concept of make them seven in number. The Jainas position is a substance in the Jaina philosophy is almost influen- little different. First they regard the five - jiva, ced by the Nyāya-Vaišeșika philosophy. Jainācāryas dharma, adharma, akāśa and pudgala as kāya have synthesised the Vaiśeșika idea of substance with (astikāya ) and then include prthvi, ap, tejas, vāyu, their own concept of pañcāstikāya. As such while in vanaspati and trasa , six in all, under jivanikāya. Thus, Vaiseșika there are nine substances, the Jainas, by there are two concepts — pañcāstikāya and sadjivaadding time to pañcāstikāya have made them six in nikāya and both of them have been prevalent in all. Jiva, akāśa and kāla remained common in both. Jainism in thec. 4th-3rd B. C. in their crude form, but Pithvi, ap, tejas and marut – the four, out of the five were developed and systematised in c. 3rd-5th A. D. mahābhūtas which are regarded as substances in the
Distinct references of sadjivanikāya are avaiVaseșika are not recognised by the Jainas as indepen
lable in the first chapter of Ācārānga and in Sūtradent substances. They are only considered as varie
krtänga also. It is accepted by all the scholars that all ties of jiva-dravya. The Jainas have also not accepted
these scriptures are of the c. 4th B. C. and are conte'dik' and 'mana' as independent substances, instead
mporary to the older part of Pāli Tripitaka and earlier they have included three others - dharma, adharma
Upanişadas. It is likely that these concepts might and pudgala in their scheme of substances. It may
have belonged to Mahāvira. also be noted that while the other traditions have treated prthvi, ap, vāyu and agni as jada (non
The concept of pañcăstikāya basically belongs living ), the Jainas regard them as living. Thus, the to the Pārsva tradition. It is recoginsed in the tradition Jaina concept of six substances (saddravya ) seems to of the Mahāvira also while interpreting the world. be quite original. We can only find its partial simi- There is a reference in the Bhagavati sütra to the effect larity with other traditions. The main reason behind that Mahāvira has accepted the Parsva ideas that the this is that the Jainas have developed their idea of six universe is made of Pascāstikāya. substances ( şaďdravya ) on the line of their own
I do not agree with Pt. Malvania's opinion that theory of pañcāstikāya.
the concept of pañcāstikāya is a later developed Şadjivanikāya
concept. It is true, of course, that in the earlier works Along with pañcastikāya, we also find the of Mahavira's tradition there is mention of only şadconcept of sadjivanikāya ( six-fold living beings ) in jivanikāya and not of pañcāstikāya. But when the Jaina canons. This concept has developed from Pārsva tradition merged with that of the Mahavira,