Agam 15 Upang 04 Pragnapana Sutra Part 02

Author(s): Shyamacharya, Punyavijay, Dalsukh Malvania, Amrutlal Bhojak
Publisher: Mahavir Jain Vidyalay

Page 277

...[248]...
since time immemorial. These divisions of parampara-siddhas are thus purely based on temporal considerations (sutra-17).
The 15 divisions enumerated of anantara-siddhas (sutra-16) make it crystal-clear that a soul in bondage attains siddhahood, that is, liberation even without listening to the preachings and teachings of a spiritual teacher; it can attian liberation irrespective of dress, sex, creed, etc. This is the original, fundamental and essential nature of Jaina religion. The upholder of a particular religious creed will attain liberation and none else—such a restriction is not found there in Jaina religion. The persons had attained liberation even before Lord Rṣabha founded Jaina Religion which is like a Ford to cross the river of worldly existence. They are known by the name atirtha. Several persons have attained liberation even without the acceptance of the dress prescribed by and prevalent in Jaina religion; they are recognised as anya-linga-siddha. Again, those who have not abandoned the dress of a lay-votary, that is, who have not accepted the dress of a Jaina monk and yet have attained liberation are called gihilimgasiddha (Sk. gṛhilingasiddha). From this account emerges the original pristine nature of Jaina religion.
There are two sects of Jaina religion, viz. Śvetāmbara and Digambara. Svetāmbaras firmly contend that even a woman can attain liberation. But Digambaras, due to their emphasis on nakedness, deny the worth of a woman to attain it. As a matter of fact, this denial of the ability to attain liberation in the case of a woman was not present in the beginning of this sect. This is corroborated by its doctrinal work, viz. Satkhandagama.8 But on account of Digambaras entering into controversies with Svetāmbaras as also on account of their undue persistence to the rejection of clothes Ac. Kundakunda and others began to deny the worth of a woman to attain liberation. This reaction is echoed in Dhavala, a commentary on Saṭkhaṇḍāgama, and since then the explanation and interpretation of the original text has been offered differently. And in the opposite Svetāmbara camp too there began vigorous and rigorous defence of the case for the worth of a woman to attain liberation. Ac. Malayagiri's defence of this case is elaborate (Sūtra-16 Commentary folio 20B). This he does because in the original sutra among so many divisions of liberated souls there is one division called itthilimgasiddha (liberated souls who have attained liberation while they were in their last birth women).
In the above-mentioned 15 divisions of anantara-siddhas there
8. Also see Mülācāra, 4. 196, p. 168.