Jain Journal 1970 07

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

Page 34

JULY, 1970
23
ture on the eighth Pūrva named Karmapravāda. According to Gostamahila, a jiva, when it is supposed to be related with the karmas, as fire with iron or as water with milk, cannot separate itself from them and consequently it cannot attain liberation. So, according to him, a better simile would be that of a snake,—as a snake is related with its slough, so jiva is related with its karma. A snake casts off its slough and becomes free ; similarly a jiva can be free by casting off its karma.
Moreover, Gostamahila also refuted the theory of pratyākhyāna and declared that pratyākhyāna should never be practised under the limitation of a certain period. His teacher tried to convince him by quoting from the texts that a jiva is related with the karmas as milk is with water or iron with fire and pratyākhyāna must be practised under the limitation of certain period but Gostamahila never agreed and as a result of his opposition he became isolated and died of a broken heart, even without practising ālocanā and pratikramaņa.
Besides the above seven nihnavas, one more nihộava has been added by the Commentaries on the Avašyaka Sūtra, entitled Haribhadriyavašyaka and Viseşāvašyaka, which has been called Votika. It is as follows:
8. Votika—This doubt was raised by Sivabhuti. According to him, one cannot obtain liberation till he is not free from all sorts of attachment (parigraha). One, who wants to get rid of the worldly bondage, should leave even his clothings because these are also the cause of parigraha. A monk must be acela, i.e., without any sort of dress ; otherwise he cannot achieve his goal. This theory makes no provision for women's liberation. It is held by the Svetambaras. That the Digambaras whose creed is not dissimilar must have appeared at a later period as the followers of the votika nihnaya.