Sramana 2011 01

SR No.: 525075
Original Sutra Author: N/A
Author: Sundarshanlal Jain, Shreeprakash Pandey
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 2011
Total Pages: 172
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 15 MB

Page 27

The Enduring Significance of Jaina Cosmography
: 9
246ff.). If it is established that no new man can be enlightened, religious authority in terms of doctrine will be fixed in the scriptures and new doctrinal inventions are hampered. Authority and legitimacy can more easily be fixed. However, the concept of our times as belonging to a stage of spiritual and societal degeneration is widespread in South Asia and not specific to the Jains.
The doctrine of the six spokes and how they relate to different parts of the two-and-a-half islands closes certain possibilities while opening others. Since it is established that we entered the fifth spoke at the time of Mahāvīra's death, salvation is not possible in this world. In the region of Videha however, time is qualitatively stable, remaining in the fourth spoke forever. This is where we can find the so-called Viharamāna Tīrthankaras, Jinas that are living at the present moment. Viharamāna refers to the fact that they are "wandering". The idea of Viharamāna Tīrthankaras is an exciting thought, and considering that there are five Videhas, there can potentially be many living Jinas at this very moment. The question is whether or not this has any significant place in the religious imagination of Jains, and to what extent Jains have explored these soteriological possibilities in actual religious life. It is now believed that the Major Area Videha in Jambūdvīpa has four Viharamāna Tīrtharkaras and their names are Sīmandhara, Yugamandhara, Bāhu and Subāhu. It seems that the first of these four, Sīmandhara, is the only one to have developed a proper cult. In terms of textual materials his name appears in both Svetāmbara and Digambara works as early as the sixth century AD and one such text describes the possibility of visiting him in Videha in order to seek advice on doctrinal matters (Dundas 2002: 305 n.75). This became a possibility that both Svetāmbaras and Digambaras would explore. In later material Sīmandhara is claimed to have helped various authors with their compositions and portions of the Acārāriga Sūtra are also said to have been retrieved from him (ibid). Even complete texts were attributed to him (ibid). Sectarian inventions could also claim authority through him.