Jaina Karmaology

Author(s): N L Jain
Publisher: Parshwanath Vidyapith

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methodology of objective studies (viii) primary and secondary aspectology of objective description (ix) canonical ethical codes for the laity and ascetics (x) cosmology and (xi) mythology. Not only this, he has reversed the canonical order of many triads like (i) Gem-triad, (ii) Activity-triad, (iii) Passional process-triad, (iv) Tetrad of bondage and (v) Pentad of senses. This reversal has not been discussed by the commentators. It could be presumed that the canonical period was the period of intellectualism and the period of devotionalism was coming up in Umāsväti period. Hence, he reversed their order, in most cases, to promote devotinal path. This reversal may represent the historical development of thought process, scientificity or different (north and south) traditions. This point also support the boldness and independent thinking of Umāsvāti.
If we overlook the versional approaches, we can easily point out that the contents of this aphorismic text have not only been drawn from the existing sacred Jaina literature but they are also indicative of an intelligent attempt creditably followed by the majority of the latter Jaina seers. Umāsvāti has drawn his contental treatment not only from the Digambara texts like Sat-khandāgama, Kaṣāyapāhuda, Mūlācāra and Bhagavati-Aradhana etc. (Some scholars have doubted about the existence of these texts in the period of Umāsvāti, but it seems they need reconsideration of their views), but he has also drawn from the traditional primary and secondary canons under oral transmission before the second or third councils at Mathura and Balabhi. He has also drawn many of his aphorisms on the basis of the existent texts of other philosophical systems as pointed out by Panditji. However, on serious reading, it does not look sound that the contents are drawn heavily on the basis of Kundakunda compositions as there are many basic points where both differ heavily as shown under the section 'the Aphorist Author' earlier.
This text contains 357 aphorisms in D-version and 344 in the Sversion spread over ten chapters as shown below with summarised
contents:
Chapter
1.
NO. Of Aphorism
D-version
33
S-version
35
Major contents
Right faith and knowledge, methods of objective studies and acquiring knowledge,