Sagarmal Jain Abhinandan Granth

SR No.: 012014
Original Sutra Author: N/A
Author: Shreeprakash Pandey
Publisher: Parshwanath Vidyapith
Publication Year: 1998
Total Pages: 974
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 31 MB

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Aspects of Jainology Volume VI
been composed in Pärśva's tradition as an independent text, but later on it was assimilated in the Praśnavyā- karanasūtra, considered to be one of the ten Daśā texts as well as the tenth work among the 11 Anga-books of Mahāvira's tradition.
The Isibhāsiyāiñ has an independent chapter on Pārsva's doctrines and teachings. The authenticity of the Pārsva's view presented in this chapter cannot be doubted for various reasons. First, the Isibhäsiyaiñ contains the teachings not only of Pārsva but also of Arhat Vardhamāna of the Nirgrantha Church, Mankhali Gośāla of the Ājivaka sect; Vajjiyaputta, Mahākassapa, Indranaga and Säriputta of the Buddhist Church, and Yājñavalkya, Asita-Devala, and Uddālaka-Aruni of the Vedic tradition. When we compare the views of the aforesaid saints mentioned in the Isibhäsiyain with the texts of their own traditions, we notice general similarity between them, which by and large proves the authenticity of the content of the Isibhåsiyain. If the author of the work in presenting had remained faithful to the original teachings of the rșis or teachers of the other sects, we must conciude that he also was faithfully presenting the views of Pärśva. Second, we find that the teachings of Pārśva presented in the Isibhāsiyāin corresponds to that which is stated of Pärsva's church in other canonical works like the Sūtrakrtânga, the Uttaradhyayana, and the Vyākhyāprajñapti. Third, the authenticity as well as high antiquity of the Pārsva-chapter in the Isibhāsiyain can also be supported on the ground that this chapter is represented by its two separate versions. It is said that the second version of this book originally was found in the text named Gati-vyākarana i.e. the Praśnavyākaraṇa. The reference thus runs:
farurientait affo JO FITI 5H 3uut aa 5HT बीओ पाढो दिस्सति
The views of these two versions of the same chapter fully correspond to each other with slight difference in content and to an extent in language, a few details figuring more in one than in the other. Thus, at a very early date, two versions (vācanās) of the same subject had existed. This chapter contains philosophical as well as ethical views of Arhat Pärsva. First of all, in this text, the views of Parsva about the nature of the world are stated. To explain the nature of the world the following five questions were raised: (1) What is the nature of the world (loka)? (2) What are the different planes of the world? (3) To whom the world belongs?
(4) What does one mean by (the term) "world"? (5) What is the meaning of the term loka? Answering these five questions Arhat Pärśva said: (1) The world consists of the animate beings and the
inanimate objects. (2) There are four different planes of the world:
(i) Material (dravya) (ii) Spatial (kşetra) (iii) Temporal (kāla)
(iv) Existential (bhāva) (3) World inheres in selfhood. It exists by itself. In the
perspective of commandeering position the world belongs to animate beings but in the perspective of its constitution, it belongs to both animate and the inanimate. As for the existence of the world, it is eternal, with neither the beginning nor the end but is ever changing
and (thus) dynamic in nature. (5) While explaining the meaning of the term loka, it is
said that this world is called loka, because, it is known or experienced or recognized. (The Sanskrit term lokāyata means to be known or to be recognized.) To explain the nature of motion the following four questions have been raised: (a) What is motion or gati? (b) Who meets this motion? (c) What are the different forms of motion?
(d) Why is it called gati, motion? Answering these questions about the motion Arhat Pärśva said: (a) Any motion or change in existence in animate and in
the inanimate beings is called gati. (b) Animate and inanimate (substances) encounter motion
or change. This change is of four types: substantial,
spatial, temporal and existential. (c) The existence of movement or change is also perennial
with no beginning or end. (d) It is called gati because it has motion. About the karma philosophy and the moral teachings of Arhat Pārsva, it is thus recorded: 1.
their inherent (abstract) nature, while the matter has a downward motion by its intrinsic nature (inertia). The animate beings reap the fruits of their deeds according to their (good or bad) karmas or activities, while the changes in inanimate substances take place due to their dynamic nature.