Aspect of Jainology Part 3 Pandita Dalsukh Malvaniya

Author(s): M A Dhaky, Sagarmal Jain
Publisher: Parshwanath Vidyapith

Page 368

Tirthamkaras of the Future
43
na Senio asitaya bahu-ssuo, na yāvi Pannatti-dharo na vāyago. so ägamissāe Jiņo bhavissai, samikkha pannāi, varam khu damsanam. Thus also in a parallel Bhagavati-Aradhanā gātha introduced in a similar dogmatical discussion about damsana / sammatta 58 : as a matter of fact, Sreņika as a F. T. is common to both the Dig. and Svet. traditions (see
1.1.4 and 4.). Now, at this level (iii), additional precise details i. e, serial number and/or name of the F. Ts, are optionally introduced. It can then be asked whether they are consistent with the data collected in the lists, whether they contradict them or whether they happen to reflect the discrepancies.
Thus, most often with a minimum amount of detail we have :
e. g. agamissae ussappinie tumae (i, e. (Srenika) Titthayarena hoyavvam ti (Cauppanna, p. 320, lines 18-20 and supra).
With an intermediate or a maximum amount of information, in which case disagreements may arise between the versions, we have for instance :
jamha aham iva (sic. i. e. Nemi) tumam avi (i. e. Kșşņa) vara-kevalanāņa-damsana. paivo (...)
terasamo Titthayaro hohisi tam muqi-sahassa-pariyario (Akhyanak., p. 122, gå. 59ab; 60ab)
but : ...ih'eva Jambuddive Bharahe vase āgamesāe ussappinie Puņdesu (Punne su) janavaesu Sayaduvāre bārasame Amame nāmam arahā bhavissasi (i. e.Krşqa) read in Antag. 5 SI, 1174, 5ff.) also corresponds to the Uttarajjhāyā tradition 59 : Baladevo....) bärasama-Amama-Titthayara-Kanha Jiva-titthe (sijjhihi), and seems to represent the prevalent tradition. This disagreement regarding the order (12/13) reflects the one testified to by the lists (cf 4): T. 12 Annama-Vasudeva in Kahāvali, Hemacandra, Lokaprakāśa, but T. 13 in Samav, Pravac 1.
Other such examples could be adduced. I refer only to Revati, a laywoman contemporary with Mahāvira who offered medicine to cure him. (i) She is not considered as destined to be a F. T. in the accounts of her life given in the Viyahapannatti XV (SI, 730-732) and the Trişaști (trsl. vol. VI, p. 227-228). (ii) Her story is told by Abhayadeva 7 (p. 433ab) ad ?hāņ 9 (cf. 1.1.1.): the sutra has stated that she will become a F. T.; (iii) The story is retold in the Lokaprakāśa (p. 555b-556a); it is now embedded in the general frame of the 24 F. Ts. : she is the 16th F. T. Citragupta
arjitāneka-su-ksta-sancaya Revati tu sā sodaśas Tirthakrd-bhāvi Citragupto 'bhidhänatah'.