Yasastilaka and Indian Culture

SR No.: 001609
Original Sutra Author: N/A
Author: Krishnakant Handiqui
Publisher: Jain Sanskruti Samrakshak Sangh Solapur
Publication Year: 1968
Total Pages: 566
Language: English
Classification: Book_English, Story, Literature, & Culture
File Size: 16 MB

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YASASTILAKA AND INDIAN OULTORE
separately from Siva; so there can be no samavāya relationship between the two.'
There is no doubt that Somadeva gives a fairly comprehensive account of the philosophical controversies of the Saivas and the Jainas current in his own age. The Saivas attacked the Jaina theory of Arhat or the Perfect Saint and tried to establish the superiority of Siva to any such finite personality, whether called Arhat or Tirthamkara. Somadeva, as we have seen, sums up some of the Saiva objections; and we find a similar attack on the Jaina conception of the Arhat also in the Iśāna-sivagurudevapaddhati," a comprehensive work on Saiva doctrine and ritual, which records the teachings of a line of Saiva Yogins, who were influential in many parts of India during the ninth, tenth and eleventh centuries. The rivalry of these two important sects covering a considerable period lends more than an academio interest to their controversies in the field of speculative thought.
Somadeva condemns certain fundamental concepts of the Saiva and Tántrio systems in Yasastilaka VIII. 39. They are chiefly Jyotih, Bindu, Nāda, Kundalī, and Nirbījikarana. Jyotiḥ · Light' is one of the mystic names of Siva. In Sanskrit the word is neuter, and it is usual to designate the Siva-tattva as masculine and feminine and reuter to denote its comprehensive and transcendental character, The Praņava or Om syllable, which is the expression of Siva, is also called Jyotiḥ. Kalā is one of the thirty-six principles of the Saiva system, and denotes the agency which unfolds the power of human beings to act. In other words, Kalā is the source of the limited power of action possessed by the Paśus or creatures in bondage.
Nāda and Bindu are two concepts always mentioned together, but not specifically recognised by certain texts, as pointed out by Rāghavabhatta in his commentary on Sāradātilaka 1.7. The Sivapurana' says that, at the beginning of creation, Śakti, the latent energy of Siva, becomes manifest by the will of Śiva; and when Sakti is stirred up by the creative urge of Siva,
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समवायलक्षणोऽपि न संबन्धः शक्तेः पृथसिद्धत्वात् । अयुतसिद्धानां गुणगुण्यादीनां समवायसंबन्धः इति वैशेषिकमैतिह्यम् ।'
Vol. II, p. 277. 2 See Kriyāpāda 1. 39 ff. See also next Chapter and Chap. XIII, 3 See Introduction to Part II. (Trivandrum Sanskrit Series ). 4 Flarergon ang gustarra: 1...See below. 5 The comm. on Tattvaprakasa 1. 3 says: oma fani gangajar afea,
and remarks: तदुक्तं बृंहण्याम्-शिवो देव: शिवा देवी शिवं ज्योतिरिति त्रिधा । अलिङ्गमपि यत्तत्त्वं लिङ्गमेदेन कथ्यते ।। 6 Rāghavabhatta says in his comm. on Śāradätilaka 1. 11: trueifcurafa "Far fear
शानं गौरी ब्राह्मी तु वैष्णवी । त्रिधा शक्ति स्थिता यत्र तत् परं ज्योतिरोमिति ।।" 7 Tattvaprakāśa 3. 6. says 'sofa Mit PS a aa
. 8 ffaa praeg' Sivapurāna ( Kailāsasanhitā 10. 161). 9 Ibid. Pāyaviyasanhita 5. 18 ff.