Jamali his Life and Point of Diference from Lord Mahavira

SR No.: 250191
Original Sutra Author: N/A
Author: Prithviraj Jain
Publisher: Z_Vijay_Vallabh_suri_Smarak_Granth_012060.pdf
Publication Year: 1956
Total Pages: 13
Language: English
Classification: Article & Ascetics
File Size: 863 KB

Page 12

72
ACARYA VIJAYAVALLABHASŪRI COMMEMORATION VOLUME
That is why the Lord preached the doctrine of SAMT . It means that an action which is still going on or is not completed yet or whose final result seems to be far off, can be said to have been done or completed or to have attained its objective. It does not recognize any difference between the act and its result. The result or fruit is not same thing which is quite apart from the effort and is gained at the last moment of it but the whole series of an action from the commencement to the end is its fruit. Jamāli on the other hand held the theory of . He meant thereby that the activity which is still going on cannot in any respect be said to have been completed unless its final result becomes obvious. The effort and the result are not identical but are altogether different. The long process of an effort as a whole is a means to an end which is attainable only at the last moment.
It can be seen that Mahāvīra could reconcile Jamali's view from a practical point of view. But Jamāli refused to accept the transcendental standpoint underlying Mahāvīra's preaching and emphasised only the practical one. Deeper speculation and greater insight shows that Mahāvīra was justified in disowning Jamāli's absolute stand on the point as it was unfit for, perhaps even dangerous to, ordinary human minds who were apt to meet failures in their lives had they put their faith in Jamali's propaganda.
9. Ultimate Fate of Bahuratavada
Jamāli and his followers called Bahuratäh (379599g feta 779 ; 37TTOO 165). The reason for this is that they believed that an object which happens to be produced takes a long time before it is completed. According to them a thing is not produced the very first moment to which the activity is attributed, but it requires many moments for its completion and production,
Jamali failed to attract any adherents to his new school and in the long run he was the solitary votary of his doctrine. But in the beginning many a monk put his trust in him. Particularly Sudarśanā or Priyadarsanā, Jamāli's wife and Mahāvīra's daughter in worldly relations, with her one thousand nuns could not keep apart from him and even used to induce others to adhere to the teachings of Jamāli.
At the time of the rift she was staying at the house of the Jaina layman Dhanka, a potter by caste. She tried to convince him of the signific