Jain Journal 1967 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 54

APRIL, 1967
What again is the use of knowing it? If it is known it will give rise to volition which will stand in the way of attaining to the next world (jñātasyābhiniveśahetutaya paralokaratipanthitvāt)." In the same way are to be described the other varieties of asattva, etc., as also their origin in general.
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It is obvious that although the Ajñānavādins say they have no need of knowledge and that it is unnecessary, they happen yet to be the employers of the acutest argument.
4. Vinayavāda
The Vinayavadins or Vaināyikas do not accept signs, external rules of ceremony, and scriptures but uphold the supremacy or reverence as the cardinal virtue leading to perfection. There are thirty-two schools of Vinayavada obtained in this way. Reverence may be shown to eight classes of beings, viz., god, master, ascetic, kinsman, aged persons, inferiors, mother and father, and to each of these eight classes of persons reverence may be shown in four ways, i.e., by body, mind, speech and gifts. There are thus four times eight or thirty-two schools of Vinayavāda.
The three hundred and sixty-three philosophical schools of Jaina literature are thus obtained by totalling one hundred and eighty schools of Kriyāvāda, eighty-four schools of Akriyāvāda, sixty-seven schools of Ajñānavāda and thirty-two schools of Vinayavada.10. The commentators Silanka, Abhayadeva and Malayagiri as well as Hemacandra accept this classification as a standard.
10 Tarkarahasyadipika, a commentary by Gunaratna on the Saddarsanasamuccaya of Haribhadra, B. I., P. 19.
Reprinted from Amulya Chandra Sen, Schools and Sects in Jaina Literature, Santiniketan, 1931, pp, 29-37. Courtesy Visva Bharati, Santiniketan.