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

Page 59

Historical Development of Jaina Philosophy and Religion
53
around which the whole Jaina religion revolves. In more older than that of Dighanikaya. In the whole Jainism, Tirtharkara is regarded as the founder of Jainaāgamic literature, the word 'Tirtharkara' is used religion as well as the object of worship. Generally, for the first time in Uttarādhyayana and in second part the Jaina concept of Tirthankara resembles that of of Ācāranga. Words like Arhat, Jina, Buddha are incarnation (avatāravāda ) of Hinduism. Both carry frequently used in excessive form in the old Āgamas, the same object as they are propounders of religion the synonyms of Tirthankara. Presently, the word but there is a fundamental difference in both of the Tirthankara has become a specific term of Jaina concepts. According to Gita, the purpose behind the tradition. incarnation of God is to propound religion and to
Chronologically, the concept of Tirtharkara destroy the wicked while in Jainism Tirtharkara is
came into existence betweenc. 3rd-1st B. C. So far as only regarded as propounder of religion, not the des
the fully developed concept of Tirthankara is concertroyer of wickeds. Not only this, the second funda
ned, the first complete list of Tirtharkaras is found in mental difference between avatāra and Tirthankara is
the appendix of the Samavāyānga which was incorthat, in former the supreme power or God descends
porated at the time of Valabhi council, i.e., c. 5th on earth to reincarnate himself in different forms in
A.D. Among Jaina agamas the first part of different ages and in this way, He is the one and only
Ācāranga, considered as the oldest extant Jaina text person who reincarnates himself from time to time,
(c. 5th B. C.), mentions the ascetic life of Mahavira on the contrary, in Jainism every Tirtharkara is a
only. Sutrak tanga which describes some special differ-ent person (Soul) and on account of his special
features of Mahavira's life only hints about Parsva's personal efforts (sādhana ) made in previous births,
tradition. Rşibhāsita mentions Parsva and Vardhamana attains the supreme position. Though, it is very diffi
( Mahavira ) as Arhat Rși. The second part of cult to say that in this entire hypothesis of twenty-four
Ācāranga, for the first time describes Mahavira as Tirtharikaras and twenty-four Avatāras, who has taken
Tirtharikara alongwith some details of his parents, to what extent from whom but it is fact that in the
mentioning them as Pārśvāpatya. Uttarādhyayana process of development of their concepts both have
clearly mentions some of the life-incidents of influenced each other.
Tirthankara's like Aristanemi, Parsva and Mahavira, The word Tirthankara is being used from time whereas it indicates only the name of Rşabha, Santi, immemorial. It mainly connotes the meaning as one Kunthu and Ara. Similarly, the Namipavajjā, the 9th who eastablishes four-fold order (caturvidha sargha ). chapter of Uttaradhyayana, elaborately describes the According to the old Buddhist literature, such as, facts about Nami but it does not mention Nami as Dighanikāya and Suttanipāta ( at the time of Buddha Tirtharikara. Even in Kalpasitra, there are some details and Mahavira ) there were flourished several persons about the life of Mahavira, Pārsva, Ariştanemi and who declared themselves as Tirthankaras. Digha- Rşabha out of twenty-four Tirtharkaras. Remaining nikāya mentions the Jñataputra Mahavira as one of names of second to twenty first Tirthankaras, seem to the six Buddha's contemporaneous Tirthankaras. be incorporated in the list of Tirtharkaras, later on in Though, it seems quite amazing because the first c. 4th-5th A. D. In Digambara tradition earliest desŚrutaskandha of Ācāranga and Satrakrtānga, elabo- cription about 24 Tirtharkaras is found for the first rately describing the life of Mahavira, do not call him time in Tiloyapannatti, which is supposed to be comas Tirtharikara. It shows that these agamic texts are posed after c. 5th A. D. So far as iconographical