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Sutrakṛtanga II-A Historical Evaluation
Chapter V
This chapter- a verse-composition in Anuşṭabh metre - begins with certain observations, often obscure, where one is enjoined to avoid two extreme positions that can possibly be taken in relation to the topics under consideration. This seems to be an carly harbinger of the doctrine of anekantavada (= non-extremism) so characteristic of later Jainism. Then follows another series of observations where one is enjoined to avoid disbelief in certain concepts - almost always mentioned couplewise. A good number of these concepts are so many technical concepts of later Jainism but the most important of them are those yielded by the following five couples jiva-ajiva (v. 13), bandha-mokşa (v. 15) punya-pāpa (v. 16.) āsravasamvara (v.16), vedana-nirjara (v. 17). For these include the famous 9 tattvas of later Jainism and the question arises as to why the tenth was discarded in later times. A comparative study of the two lists suggests that the two are meant to serve two different though related - purposes. Thus the above list of couples enumerates all that is relevant for an understanding of the doctrine of karma; and here it is directly useful to announce that nirjarā takes place through vedana. On the other hand, the list of nine tattvas enumerates all that is relevant for an understanding of the problem of bandha and mokṣa; here even if it is directly useful to announce that moksa takes place through nirjara, it is not directly useful to announce that nirjara takes place through vedana.
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Chapter VI
This chapter-also a verse-composition though in Trişṭubh metre offers an account of the polemics which a Jaina successively holds with several of his rivals. Generally speaking, the conversation is conducted on a popular level and technicalities are avoided almost always. Thus the first rival levels certain charges against the personal conduct of Mahavira-e.g. (i) that he was a solitary wonderer before but addresses crowds now (v. 1), (ii) that for the fear of being defeated in debate he avoids places where competent disputants are to be found (v. 15), (iii) that in the manner of a shrewd businessman he gathers company with a view to earning private profit (v. 19). These charges the Jainas rebuke by saying (i) that Mahavira is as much self-controlled now as he was before and this is what matters, (ii) that he is afraid not even of kings but he avoids places where persons loose in faith and conduct are to be found, (iii) that he is after spiritual gains no doubt but it is unfair to compare him with the businessmen who indulge in all sorts of sins. The remaining rivals propound certain positions to which the Jaina takes exception. (Even the first rival had
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