Historical Development Of Jaina Philosophy And Religion

Author(s): Sagarmal Jain
Publisher: Z_Jaina_Literature_and_Philosophy_a_Critical_Approach_001936_HR.pdf

Page 10

No.
6.
7.
Name of
Nihnavas
Rohagupta
Gostha
mahila
Historical Development of Jaina Philosophy and Religion
Their particular theory on which they differed from Mahavira's tradition Trairāśikavāda or no-Jivavada (three categories in world-living beings, non-living beings, neither living nor non-non-living beings.
Abāddhikayāda (Karma-particles only touch the soul- pradeśas.
Apart from these, some divisions took place in the Jaina order only due to administrative needs. In Kalpasūtrasthaviravali, the Jaina order is said to be divided in various Ganas, Kulas and Sakhas. This type of division was based neither on any theoretical differences nor on the Code of Con-duct. This division of Gana, Kula and Śākhā was based on the hierarchy of the spiritual teachers or on the basis of the group of the monks belonging to a particular region. The final division of the Jaina church such as Śvetambara, Digambara and Yapaniya came into existence in the c. 4th-5th A. D. as we do not find any literary or epigraphic evidence for these sectarian divisions dated pre- c. 4th-5th A. D. Development of Jaina Theory of Knowledge
The development of Jaina theory of five-fold knowledge extends over a long period of 2600 years. The tradition of Mahavira's predecessor Pārsvanatha (c. 800 B. C.) bears clear marks of Pañcajñāna or five-fold knowledge, a preliminary conception of Jaina epistemology. In Rajapraśniyasutra (165) Arya Keşi; a follower of Parsva tradition, called himself believer of the theory of five-fold knowledge and explained the same to King Paesi. Uttaradhyayana also the same refers. It is remarkable that there is not much difference between Parsva and Mahavira, so far as their Metaphysics and Epistemology are concerned. Had there been any difference on these issues, it would have been definitely mentioned in Bhagavati and Uttaradhyayana, both pointing out the differences regarding ethical code of conduct the traditions of
Time of Origination
544 years after Mahāvira's Nirvāṇa.
544 years after Mahavira's Nirvana.
31
Place of Origination
Antaranjia
Dasapur
both. Except some issues on the ethical code of conduct in which he makes some additions later on, Mahavira accepts the metaphysics and epistemology of Parsva as it is. The reference of Jñanapravāda, the fifth one of fourteen Purvas (the literature belonging to the tradition of Mahavira's predecessor Lord Parsva) also proves that before Mahavira there was a concept of Pañcajñānavāda assigned to Nirgrantha tradition of Parsva and was later developed in Mahavira's tradition. Acaranga and Sūtrakṛtänga, the oldest extant Jaina literature, do not bear any mark of the discussion over the theory of knowledge, whereas Uttaradhyayana, Sthānanga, Samavāyānga, Bhagavati, Anuyogadvära and Nandisütra, elaborately discuss the gradual development of the conception of Pañcajñanavāda. It suggests that although the theory of five-fold knowledge (Pañcajñānavāda) was derived from Parsva's tradition, it was later on developed by Mahavira.
Pt. Dalasukha Malvania, in his well-known book 'Agama Yuga kā Jaina Darśana' has mentioned three stages of the development of Pañcajñānavāda based on the chronology of Jaina Agamas. At the first stage knowledge was divided into five types Mati ( the knowledge obtained through the senseorgans (indriya ), quasi-sense-organs (anindriya), and mind (mana), Śruta ( scriptural knowledge); Avadhi ( clairvoyance ); Manaḥ-paryaya (telepathy or knowledge of others' mind) and Kevala ( perfect knowledge comprehending all substances and their modifications or omniscience). The description of