Schools and Sects in Jaina Literature

SR No.: 001972
Original Sutra Author: N/A
Author: Amulyachandra Sen
Publisher: Vishwa Bharati Calcutta
Publication Year: 1931
Total Pages: 58
Language: English
Classification: Book_English & Philosophy
File Size: 4 MB

Page 45

SCHOOLS AND SECTS IN JAINA LITERATURE
view it is non-existent and from another it is indescribable and the two aspects are to be simultaneously expressed it is called asadavacyatva. When from one point of view it is existent, from another it is non-existent and from yet another indescribable, and all these aspects are to be simultaneously expressed it is called sadasadavacyatva. Thus we have these seven schools under the first "principle" and extending the same classification to each of the other eight "principles" we have nine times seven, i.e., sixty-three schools. These refer to the nature of the nine "principles" severally, but as for their origin in general four other schools are possible, viz., sattva, asattva, sadasattva, and avacyatva-the other three forms of the seven possible variations are not used in this case as they are used only in respect of the several parts of a thing only after its origin has taken place which is not the case here. The last four added to the previous sixty-three give us sixty-seven schools under Ajfänavāda.
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The first school on jiva, for instance, says "Who knows if there is jīva? No one does, because there is no evidence to prove its existence. What again is the use of knowing it? If it is known it will give rise to volition which will stand in the way of attaining to the next world (jñātasyābhinivefahetulaya paralokapratipanthitvät). In the same way are to be described the other varieties of asattva, etc., as also their origin in general.
It is obvious that although the Ajñānavādins say they have no need of knowledge and that it is unnecessary, they happen yet to be the employers of the acutest arguments.
4. Vinayavada.
The Vinayavadins or Vainayikas do not accept signs, external rules of ceremony, and scriptures but uphold the supremacy of reverence as the cardinal virtue leading to perfection. There are thirty-two schools of Vinayavāda obtained in this way. Reverence may be shown to eight classes of beings, viz., god or master, ascetic, man, aged persons, inferiors, mother or father, and to each of these eight classes of persons reverence may be shown in four ways, i.e., by body, mind, speech and gifts. There are thus four times eight or thirty-two schools of Vinayavāda.
The three hundred and sixty-three philosophical schools of Jaina literature are thus obtained by totalling one hundred and eighty schools of Kriyavada, eighty-four schools of Akriyāvāda, sixty-seven schools of