Agam 05 Ang 05 Study Of Bhagvati Vyakhya Prajnapti Sutra

Author(s): Suzuko Ohira
Publisher: Prakrit Text Society Ahmedabad

Page 202

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These stories are not attempting to show the problem of their rebirthliberation, and are therefore outside our present consideration.
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The stories and episodes belonging to the second group are composed with a definite intention of showing who attains liberation or rebirth when and where and for what reasons. Their plots are generally well calculated for dramatic effect, often bringing in mythological elements in order to appeal to a popular audience. Included in this category are the stories which we have just discussed in this part D-3 and those which are treated separately in each subject field. Now let us make a cursory review of the rest of the stories in continuation. The heroes and heroines of these stories are either Jainas or non-Jainas. The Jainas may belong to MV's camp or Parsva's camp. And the stories relevant to the Parsvans and the heretics are composed with an obvious motivation of showing their conversion to MV's camp and their consequent rebirth or liberation.
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The heroes and heroines on the side of MV's camp are either ascetics or laymen. Laymen cannot achieve liberation unless they are initiated into the order of ascetics. Immediate liberation in this life is forecasted for the following ascetics: MV and Gautama in XIV.7.520 (cf. F-1-3, actually this text does not take the form of a story), Atimuktaka who is a child monk in V.4.187 (cf. F-13), Jayanti who becomes a nun in XI.2.440-42 (cf.C-1c-7, D-2a-3, F-1-2), and Sudarsana (his past as Mahabala, Brahmaloka deva) who becomes a monk in X1.11.423-31 (cf.A-2, F-2-3). The following lay Jainas become monks in this life, and will be born in Saudharma Kalpa in their next life, then in Mahāvideha to attain their end: Rşibhadraputra in XI.12.432-34(cf. C-1c-5), Sankha in XI.1.43639 (cf. D-2a-3, D-2c, E-3a-3) and Madruka in X V1.7.633 (cf. B-2). Gangadatta in Maha'sukra (X V1.5.572-75; cf. A-3-4, D-1b) and Sakra (X V1.2.616; cf. A-3-4), who were formerly the Jaina ascetics, will be born in Mahavideha to achieve salvation. Jamali in IX.33.382-89 (cf. D-1b, F-1-2), who is a dissident, is predicted as being born as a kilvişika deva in Brahmalokanta, then upon repeating his lives as an animal and man for four or five times, he will be released from samsara.
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As to the converts from Parsva's camp, Kalasyaveșikaputra (1.9.76; cf. D-2b1) and Gangeya (IX.32.370-78; cf. C-2) are said to accomplish their end immediately. Some elders converted from Parsva's side in V.9.225 (cf. A-1-2) are likewise said to attain immediate emancipation, and some others to attain birth in heaven.
447 As to the converts from the heretical schools, mostly Brahmanical, the follow
ing ascetics are said to achieve immediate salvation in the present life: Kalodāyi in VI.10.304-7 (cf. B-1, B-2, D-la, E-2), Rşabhadatta and Devananda
(who were already converted to Jainism) in IX.33.379-81 (cf. F-1-2), Siva in XI. Jain Education International