Jaina World of Non Living

SR No.: 001658
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2000
Total Pages: 306
Language: English
Classification: Book_English, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 17 MB

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The Jaina world of Non-living
lineages of current sects do not contain his name upto quite a later date and also these are of questionable nature on many counts, However, this view does not seem to be correct as Dr. Jain suggests because of his different lineages involving different opinions regarding certain postulates. The aphorist, thus, seems to be a pre-Yapaniyan and preDigambara-Svetambara lineage.
There has been an opinion based on variable later lineages among the Digambaras that the aphorist was not only a prominent member of Mūla-Sangha of Kundakunda lineage but he was his direct or indirect successor also. However, this also does not seem to be correct as he has not advocated idealism over realism so ferrociously when one looks deeper into the literature composed by both of them. There are many points of contrast which indicate independent intellectualism of this aphorist. He has given his own version on the major issues. This is the main reason for the popularity and the following he received by later seers. How a direct or indirect disciple could improve concepts over his traditional colloidal teacher sermonising for unquestionable right faith? Some contrasting points may be noted here: (1) A clearcut upholding of 3-fold 3-gemal path for religiosity and salvation out of 3-5-fold paths mentioned by Kundakunda in his texts. (ii) Initiation of the concept of organs of valid cognition (pramānās) by eqating knowledge with its organs. (iii) A clearcut upholding of seven reals on spiritual basis instead of nine (or more). (iv) He defines right faith as belief in the seven reals or six realities (of physical world) in contrast with Kundakunda's definition involving belief in (a) scriptures (b) the Attained alongwith (c) reals and realities which seems to be a development over the aphorist. (v) His order of seven spiritual reals stands better reasoning. (vi) The name and order of twelve reflections is different from Kundakunda. (vii) The aphorist showed indifference over the monistic concept of idealism versus realism (viii). The aphorist kept mum over the concept of eleven model stages of the householders. (ix). He excluded holy death from the list of the twelve minor vows for the householders. His order and classification is also more logical. (x-xi). He does neither have any discussion on the concepts of 14 spiritual stages (though he mentions some of them with reference to meditation) nor 14 investigational disquistitons.
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