Jain Digest 2003 01 Vol 22 No 1

SR No.: 527087
Original Sutra Author: N/A
Author: Federation of JAINA
Publisher: USA Federation of JAINA
Publication Year: 2003
Total Pages: 36
Language: English
Classification: Magazine, USA_Jain Digest, & USA
File Size: 9 MB

Page 24

Introduction to Tattvarthasutra(cont.)...
Both Shwetämbars as well as Digambars credit him with the conformity with the Digambar views, added a few on his own and authorship of a number of other books. That shows his creditabil gave new interpretations to several others. This accounts for the ity as a very highly learned man. Most of the books ascribed to earlier mentioned difference in the number of Sutras and somehim are, however, not currently available. As such, it is hard to say what differing versions of the text. In due course, the text adopted anything specifically about the authorship thereof. But Prashamrati by Bhäshya came to be known as Shwetambar text and that adopted Prakaran, which is popular now, must have been written by him. by Sarvärthasiddhi came to be known as Digambar one. It needs,
No date of composing Tattvärtha Sutra has been mentioned however, to be mentioned that while the text adopted by in the original text or in the commentaries. It is therefore difficult Sarvärthasiddhi is consistently accepted by the succeeding to state anything about the lifetime of the author. From the lan- Digambar scholars, there happen to be minor variations in the guage, style and presentation of the composition, however, it can text resorted by the Shwetämbar scholars. be guessed that he lived sometimes during the first or second cen- The main differences between the Shwetämbar and the tury. That would put him close to the time of Kundkundächärya. Digambar texts occur in four places. The first occurs in chapter Moreover, there is evident similarity of the contents of Tattvärtha third, where Sarvärthasiddhi gives 21 additional Sutras after 11th Sutra with those of Panchästikäy and such other writings of Sutra. That, however, does not alter the overall texture of the comKunkundächärya. That can lead one to believe that Tattvärtha Sutra position, because the additional Sutras relate to the colors and could have been written with the purpose of presenting in San- other details of the mountains, lakes, rivers, residents and such skrit the essence of the Prakrit writings of Kundkundacharya. In other geographical aspects of Jambudweep, which is at the center view of that resemblance and the closeness of their time, Digambar of middle level of Jain universe. The second occurs in chapter scholars might have been induced to treat the author of Tattavartha fourth, where Shwetämbar version describes 12 heavenly abodes, as a pupil of Kudkunächärya.
while Digambar version describes 16. The third occurs in chapter There is a strong reason to believe that the division between fifth, where Shwetambar version mentions about time (Käl) being Shwetambar and Digambar sects was not rigid until the time, when considered by some people as a separate substance, while Digambar Tattvärtha Sutra was written. Those labels also did not exist at that version states it as an indisputable substance. The fourth occurs in time. If we trace the history of Jainism, it can be said that there chapter eighth, where Shwetämbar version mentions favorable situwere the clad as well as unclad monks within the order of Lord ations, correctly oriented perception, pleasure and affection as reMahavir and all of them amicably stayed together. Neither of them sulting from the wholesome bondage, whereas they are not at all had any edge over the other. As such, the Ägams that were com- referred to in Digambar version. posed on the basis of Lord's teaching, acknowledge the prevalence At two other places, while the texts remain identical, differof the clad as well as the unclad order.
ences occur in interpreting the same. One pertains to the possiThat amicability could have continued until the time of bilities of binding of Pudgals described in chapter fifth. The other Jambuswämi, who was the last omniscient of the present time cycle. occurs in chapter ninth while discussing the hardships (Parishah) The discontent could have started thereafter. As Lord Mahavir to be borne by the omniscient Lords. The text lays down 11 such himself had mostly remained unclad after his renunciation, the hardships. Digambar interpretation, however, emphasizes that unclad group began to contend that they were the true followers though such physical hardships may occur, the omniscient Lords of the Lord. They considered the clad ones as slack in observance stay beyond the bodily sense and hence they do not experience the of the spiritual code and did not look with regard at the scriptural same. Laying down of the hardships should therefore be deemed precepts pertaining to the clad order. That sowed the seed of dif- as formal rather than the real. ference about the authenticity of the scriptural texts.
It would be seen from the above details that there are no maThe division between the two groups seems to have begun in jor differences between the two texts and the purpose of the comor after the second century, when the unclad group formally dis- position remains intact. There also happen to be some verbal variaowned the traditional scriptures on the ground that they no longer tions in the text occurring here and there, but they do not make represented the original teaching of the Lord. Thereupon they substantial difference in the meaning and can therefore be ignored. started composing their own separate books that justified only the Thus, the differences are few and far between and the overall text unclad order. The difference became very acute by the time of remains common. Sarvärthasiddhi, which rigorously lays down the unclad order as Every spiritual composition starts on the basis that the worldly the only way that can lead to liberation. With that end in view, the life is full of misery and unhappiness and the way to get free from author seems to have altered some of the Sutras that were not in that is to gain liberation. In fact, the term liberation literally means
22 / JAIN DIGEST. Spring 2003
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