Historical Development Of Jaina Philosophy And Religion

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

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Aspects of Jainology : Volume VI
religious code of conduct and moral preaching. Pt. Akalanka's Rājavärttika and Vidyānandi's SlokaDalasukha Malvania rightly observes that Anga vārttika are the two works, regarded as main contriAgama deals with moral code of conduct (Carita- butions in Digambara tradition. Both these works crinuyoga ) rather than metaphysics (Dravyānuyoga ). tically elaborate the contents of Tattvārtha. Through, So far as the subject-matter of Agamas is concerned these works we can assume that, the differ-ences this position remains the same upto the period of between Digambara and Svetāmbara became more Niryuktis (c. 3rd-5th A. D. ), Bhāşyas (c. 6th A. D.) prominent in this era and the disputes on the problems and even Cümnis (c. 7th A. D.). Some scattered seeds of 'Stri-mukti', 'Kevali-bhukti' and simultaneousness of philosophical discussions maay no doubt be seen and succesiveness of Jñānopayoga and Darśanopain some of the Āgamas and their commentaries; but yoga of Kevali came into prominence. Along with Viśeşāvasyakabhāsya, mainly a work full of philoso- these internal disputes of Jaina sects, logical refutaphical discussions, is an exception.
tion of other schools of thought, is also the main Age of Critical Presentation of Anekāntavāda
characteristic of this age. All the important philoso
phical works, composed in this particular era, critically Similar is the case with the second era, i. e.,
evaluate the views of other schools of thoughts and the age of critical presentation of Anekantavāda. So
try to establish Jaina view of non-absolutism, based far as Anekāntavāda is concerned, it can be traced in
on their theory of Anekāntavāda, as most logical and Āgamas as a mere conception. Its critical presenta
true. tion as a Jaina doctrine was introduced with the works of Siddhasena Divākara and Samantabhadra inc. 4th
The Main Objective of Early Jainism 5th, respectively. The treatises, composed by them,
Before discussing the early metaphysics and mainly for critical presentation of Anekāntavāda also epistemology of Jainas it would be proper to discuss worked as a base for the age of philosophical syste
the main objective of early Jainism and its attitude matization.
towards life, which is to get rid of the cycle of birth
and death and thus, to emancipate man from sufferSiddhasena Divakara's Sanmatitarka and Dva
ings. It tries to track down sufferings to their very trimsikas is regarded as the first book of critical
root. The famous Jaina text of an early period Uttaraphilosophy. The concept of Pañcajñāna ( Five-fold
dhyayanasūtra says: knowledge ) is, for the first time, critically analysed
kāmānugiddhippabhavaṁ khu dukkham in its subtle form in the said composition. It embraces
savvassa logassa sadevagassa. other different contemporary views prevalent in Jaina
jam kāiyam mānasiyam ca kinci tradition. The author dives deep in evaluating the
tassa antagam gacchai viyarīgo. ( 32.19) established concepts in Jainism rather than peeping
That is the root of all physical as well as outside in different systems.
mental sufferings of everybody, including the gods, is In the works attributed to this age, particular the desire for enjoyment. Only a dispassionate attily in commentaries on Tattvārthasūtra, the first extant tude can put an end to them. It is true that materialism commentary, after the auto-commentary of Umā- seeks to eliminate sufferings, through the fulfilment svāti, is Sarvārthasiddhi of Pujyapāda ( first half of of human desires, but it cannot eradicate the prime the c. 6th A. D..). It not only depicts the concept of cause from which the stream of suffering wells up. Guņasthana but rather describes it with more details. Materialism does not have at its disposal an effective