Proceedings and papers of National Seminar on Jainology

Author(s): Yugalkishor Mishra
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 190

Pali Sakkaya Prakrit Atthikāya : A Comparative Study
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ātamadsstir ātmiyadrstir vā satkāyadrstih. sidatii sat. cayah kāyaḥ sa mghātah, skandha ity artha) saccāyam kāyaś ceti satkāyaḥ pañacopā dānaskandhāh nityasamjñām pindasamjñām ca tyājayitum evam dyotitā. etatpūrvako hi teşv ātamagrāhaḥ satkāye drstih satkāyadrstih. sarvaiva sāsravālambanā drstih satkāye. ātmātmiyadrstir eva tu satkāyadystir uktā, yathā gamyeta satkāyadrstir iyam nātmani nātmiye veti. yathoktam ye kecid bhiksavaḥ śramanā vā brāhmaṇā va ātmeti samanupasayantah
samanupa śayanti sarve ta imān eva pañacopā dānaskandhān’iti On Atthikāya
Very closely similar to the Buddhist concept of Sakkāya is the Jaina concept of Atthikāya. In the Bhagavat istītra (Ladnun Edition), VII.10, we find mentioned an assembly of heretical teachers who express their curiosity to know the concept of the five Atthikāyas propounded by Samana Nāyaputta (Lord Mahāvira). The commentator Abhayadevasūri has here explained the meaning of atthikāya (Sanskrit Astikāya) as follows:
astiśabdena pradeśā uicyante, atas ļeşām kāyā rā śayalı astikāyā). atha vă astîty ayam nipātah kālatrayābhidhāyi tato 'stîti santy asan bhavisyanti ca ye kāyāḥ pradeśarā śuyus te astikāyā iti. (Bhagavati
II. 124) Here the word asti is explained as pradeśa, space-point; kāyāl is explained as răá, a heap or a number; thus astikāya stands for a number of space-points, constituting an extended entity. Alternatively, asti is explained as an endeclinable standing for three periods of time, viz. present, past and future; and Kāya' is explained as a body of space-points. The word astikāya thus stands for a group of space-points constituting a body that persists through the three periods of time.
In the Pañcā stikāya of Kundakunda the atthikāya is explained as those entities which have their self-nature (svabhāva) together with various qualities and modes. They constitute the three worlds. The atthiküyas continue through the three periods of time, are eternal, and continue as substances, signified by their being subject to change:
jesim atthi sahāo gunehim saha pajjaehim vivihchi ml te homti atthikāyā nippanna m jehim tailukkam/ (5) te ceva atthikāyā tekāliyabhāvaparinadāniccā/ gaccha mti daviyabhāvam pariyattanali mgasa mutta /l (6)