Gandharavada

SR No.: 006739
Original Sutra Author: N/A
Author: Esther A Solomon
Publisher: Gujarat Vidyasabha
Publication Year: 1966
Total Pages: 400
Language: English
Classification: Book_English
File Size: 18 MB

Page 19

10
Vises navati, Jinabhalra has attempted to resolve the inconsistencies or apparent contradictions found in the Agamas.
Jitaka pa-sutra along with its bhāṣya by the author himself gives a detailed account of expiations (prayaścitta) of wrongs done. In fact, Jinabhadra has in his commentary given us the secret of the entire cheda-sastra concerned with punishment of wrongs done and the cutting off of the seniority of the offending monks and such other relevant matters. Dhyana sataka, though termed a century of verses, actually contains 105 Prakrit Gathas. This sataka has been assigned to Jinabhadra, though many have doubts regarding its authorship.
Jinabhadra's own vṛtti (commentary) on the Viseṣā vaśyakabhāṣya is his only work in Sanskrit. This commentary is very concise and gives hardly any such exposition as would make the text easily accessible to the common reader. It was because of this that Kotyācārya and Maladhari Hemacandra thought it fit to write detailed commentaries on the Viseṣavasyakabhasya. As said before, Jinabhadra could write his commentary only up to Ga. 1863, when probably death intervened. Koṭṭarya commented on the remaining Gathas- Nirmapya sastha-ganadharavaktavyam kila divamgataḥ pujyah; anuyogamarya(rga-)desika Jinabhadraganiksasramanaḥ; taneva pranipatyataḥ paramavi(va)sista-vivaranam kriyate Koṭṭaryavadiganina mandadhiya saktim anapekṣya (Ga. 1863).
The Visesavasyaka-thasya cccupies a unique place in the history of Jaina literature, esp. philosophical literature. A noteworthy feature of the Jaina system of thought is that unlike the Brahmanic thought or the Buddhist which have branched off into a number of schools, it has maintained its unity throughout its history; and whatever change we see is in the clarification and new orientation of its topics and problems which in essence remain what they were from the very beginning. We find them even in the earliest Agama literature, though scattered here and there. The greatest contribution of Jinabhadra is that he has systematically treated these different philosophical concepts even while making the plea of giving an