Soteriology In Early Jainism

SR No.: 269511
Original Sutra Author: N/A
Author: Klaus Bruhn
Publisher: Klaus Bruhn
Total Pages: 14
Language: English
Classification: Article
File Size: 2 MB

Page 7

KLAUS BRUHN
Soteriology in Early Jainism
73
last member (cf. Pos. lo), abbhakkhāna, pesuha, and etymologically related words are not rare in Buddhist texts. An early parallel to Pos. 4 is the chain of the "terasa kiriya-thaņas" (Su 694-707: 2.2: P). This is an enumeration of twelve vices, followed by iriyavahiya (a "general virtue"). The construction of the chain is unconventional. See Dixit 1978, pp. 37-38. Pos. 5. See DJ & 174. In TS 9,6 we find at the beginning of a list of ten virtues the tetrad kşamā, mārdava, arjava, and sauca (kşama and sauca are synonyms of uvasama and samtosa). In the Agama we come across the sequence khanti, mutti, ajjavaya, and maddavaya (Utt 1148-51: 29: P, variants in parallel versions). The pair ajjava/maddava is found inside and outside Jaina literature (95 6b and 5a). For negative parallelism (positiva and negativa given side by side) refer also to Pos. 8 and 5 Tb.
Pos. 6. The present position belongs to the field of degree speculation, and the four terms are "degree-markers" that are used in connection with the four kasāyas. The list starts with the highest and ends with the lowest degree. Some later texts have apratyakhyanavarana instead of apratyakhyana (JLA s.v.: footnote in $ 87 of DJ, German edition). A title for the tetrad does not exist. A general term for degree" was not available but it was possible to use special words in individual cases. In Utt 1390 (34.20: M), pariņāma is used in connection with the lessas, and H. Jacobi has translated this word by "degree" (SBE 45, pp. 198-99
d fn.5). In order to explain the four degrees of the four different kasāyas, the ancient authors used comparisons. These comparisons formed four lines (based on KMML respectively) but each degree case was demonstrated separately so that a system of sixteen comparisons emerged. See Glasenapp. Karman, pp. 24-25: DJ $ 168: Tatia 1951, p. 234 fn. Evidence for the degree terms (AA PS) does not seem to exist prior to the Bhagavats period. The Bhagavatt passage quoted by us is an early annihilation theory (on a kasaya basis). See also Pos. 9 below
BrKaBhã 834-35. Refer for the annihilation matrix of the Karmagranthas to Glasenapp, Karman, pp. Bo foll. Positions 7-lo are mentioned because they contain the term kasaya (7-9) or the term māya (1o). Positions 7 and 8 present two different versions of the same chain. Positions 7 and 8. Pos. 8 is a later more developed form of Pos. 7. See DJ SS 168 (end) and 169 (beginning); Ohira, TS, pp. 62-63; Nakamura
1983, pp. 311-12 (asava in early Buddhism). In Pos. 8, aniyati has been replaced by avirai. Both terms appear as synonyms in Utt 1215: 31.2: M. Here and elsewhere, the term "niyatti" is positive ("viral"). The emendation made by W. Schubring (Rşi p. 11, on Rşi 9.5; M) seems therefore unnecessary. We can read "amiyattı" and need not restore a reading "(y)a niyattı" in order to obtain a negativum. A similar chain is found in Jha (1.5.25: P): annāņa, micchatta, aviral, kasaya. See also Pos. 9 below (indiya, kasāya, joga). The terms used in all these cases seem to designate general vices (virtues) or basic modes of imperfection (perfection). One gets the impression that ethico-soteriological watchwords of different dogmatic schools have been synthesized. Be that as it may, the asava pentad has provided some of the basic elements of the later gupasthāna list. Besides, it was integrated into the fully developed karma theory under the designation of the five mula-hetus (e.g. compare Glasenapp, Karman, pp. 75-76). Pos. 9. See DJ $ 178 (also $ 179). The padisamliņaya triad within Pos. 9 can be described as another early annihilation theory. "patisallina" and other derivations from "pati-sam-It" are not rare in Buddhist literature whereas the verb has become obsolate in Jainism. The Jaina authors distinguish between six forms of external and six forms of internal "austerities" ("abbhantara tava" and "bahira tava"). Our Pos. 9 is the sixth form of "abbhantara tava". The tava dodekad is found in Bhag 1061-68 and Aup $30 (sections I-VI and I'-VI'). The kasaya tetrad has been incorporated into tava II (omoyariya), VI (padisamliņaya), and VI (viossagga); the "khanti-mutti" variant of Pos. 5 is found in tava V (jhaņa). Pos. 10. See DJ 98 168 (end) and 180 (beginning). Apart from general similarities (salla as a metaphor, salla used as the designation of a chain, and - pleonastically. in final composition), the Jaina term is not connected with the Buddhist term.
The chains presented by the ten positions convey an idea of the dynamism of chains (transformation and interaction) and of the existence of parallel dogmatie conceptualizations.
B. Kasaya synonyms in the Agama Kasaya synonymy forms an important chapter within the field of Jaina synonymy. The textual data exist largely in the form of chains and have