Jaina Literature and Philosophy a Critical Approach

SR No.: 001936
Original Sutra Author: N/A
Author: Sagarmal Jain
Publisher: Parshwanath Vidyapith
Publication Year: 1998
Total Pages: 126
Language: English
Classification: Book_English, Philosophy, Religion, & Literature
File Size: 13 MB

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Aspects of Jainology Volume VI
Pārsva in the field of metaphysics and karma philosophy.35 enjoyment. "If any woman invited or offered herself for The concepts, such as the world is eternal as well as enjoyment to a śramana, then the fulfillment of her sexual dynamic, that it exists by itself and has no creator, are desire was no sin, just as the squeezing of a blister or boil common to both traditions. The concept of permanence in (causes relief) for some time and hasno dangerous change as the nature of Reality, which is the foundational consequences); so it is with the enjoyment of) attractive tenet of the later Nirgrantha doctrine of anekantavāda or (woman). How could, then, there be sin due to that?"38 non-absolutism is also met with in its embryonic form in, From this stanza it follows that some śramanas were and in point of fact is central to, the teachings of Pårøva as interpreting the concept of non-possession in their own well as Mahavira. Similarly, the concept of the five astikayas way. It only meant that, for the one who takes the vow of and the eight-fold karmas are found in the philosophy of non-possession, cannot have a wife or woman. So it became Pārsva as well as Mahāvira. We encounter brief references necessary for Mahāvira explicitly to add celibacy as an to these concepts in the Pārsva-chapter of the Isibhaiyain independent vow and to lay considerable stress on the and more detailed ones in the standard canonical works of observance of this vow. Mahāvira's tradition.
If we contemplate this question historically, we notice Similarly, the concepts of asrava, samvara, nirjarà. that the ancient Vedic rșis used to mary and had progenies. sämäyika, pratyakhyāna and pausadha are also common to After that state in life, on the one hand is followed the both traditions, though there were some differences in the concept of vanaprastha, in which a rsi did have a wife but minutiae of these concepts and observances. The difference observed celibacy; on the other hand, as informed by the in opinion about the nature of pratyākhyāna between Nirgrantha canonical literature, there were śramanas who Gautama and Udaka Pedhālaputra in the Sūtraktănga has were of the view that to enjoy a woman without possessing been earlier noticed. Similarly, the differences in terms of or getting her married was no sin: which is why Mahāvira detail on the practices are noticed in the relevant dialogues included in the fold a separate, clear, definite and in the Vyakhyāprajñapti and in the Uttarădhyayana also. uncompromising vow of celibacy. However, these differences were related mostly to the code In Pärsva's tradition, repentance was not accepted as of conduct and not to the doctrines, philosophy, and an essential daily duty. Only when a monk committed sin principles of ethics as such. The distinctness of Pärsva's or transgression of his vows may he repent. But Mahavira sect lies in its code of conduct, and not in dogma or made repentance an obligatory daily-duty. A monk must philosophy, since it somewhat differed from that of repent every morning and evening whether he committed Mahavira. We shall notice and discuss at this point thea sin and violated his vows or not. In the Sütrakrtanga" and distinctive features of the Parsva's tradition.
in the Vyākhyāprajnaptic as well as in other canonical (1) Pärśva propounded căturyāma-dharma, while works of Mahāvīra's discipline it is known as pratikramanaMahāvira preached the pañcayama-dharma or the five dharma. mahāvratas." According to the Ardhamăgadhi canon, One more difference in monastic practice was that Mahavira added celibacy as an independent vow to the Pārsva did not lay stress on nudity; he rather allowed one cäturyāma-dharma of Parsva. The Sūtrakrtanga mentions or two apparels for his monks (who thus were sacelaka), that Mahävira prohibited having woman, and eating during while stressed on nudity and so Mahāvira's tradition was night hours."
known as acela-dharma. Though the medieval commentator The question arises: Why did Mahavira add celibacy of the Uttaradhyayana holds that Pārsva allowed his as an independent vow? The answer to this question can be śramanas to wear expensive or coloured robe," we possess read in the Sūtrakstānga. In the times of Pārsva, woman no early textual support for such an assumption. was considered a property or possession and it was taken T hese three were the main features distinguishing the for granted that prohibition of possession implied the monastic code of conduct of Pärśva and that of Mahāvira. prohibition of sexual relationship, for no one can enjoy the Along with these three major differences, there also were woman without having her. But, as the Sutrakrtänga informs, some minor differences which are found in the concepts of in the time of Mahāvira, there were some pasattha(wayward) the ten kalpas or planes of asceticism."? For instance, in śramanas, who believed that the prohibition of possession Pārsva's tradition a monk could accept the invitation for did not imply for include) the prohibition of sexual food and also could take food prepared for him; but