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Historical Development of Jaina Philosophy and Religion
No.
Name of Nihnavas
Time of Origination
Their particular theory on which they differed from Mahavira's tradition
Place of Origination Antaranjia
Rohagupta
Trairāśikavāda or no-Jivavāda (three categories in world - living beings, non-living beings, neither living nor non-non-living
544 years after Mahavira's Nirvāņa.
beings.
Daśapur
Gosthamahila
Abaddhikayāda (Karma-particles only touch the soul - pradeśas.
544 years after Mahavira's Nirvāņa.
Apart from these, some divisions took place both. Except some issues on the ethical code of in the Jaina order only due to administrative needs. In - conduct in which he makes some additions later on, Kalpasūtrasthavirăvali, the Jaina order is said to be Mahāvira accepts the metaphysics and epistemology divided in various Ganas, Kulas and Sakhās. This of Parśva as it is. The reference of Jnānapravāda, the type of division was based neither on any theoretical fifth one of fourteen Pūrvas (the literature belonging differences nor on the Code of Con-duct. This to the tradition of Mahāvira's predecessor Lord division of Gana, Kula and Sakhă was based on the Pāráva ) also proves that before Mahāvira there was a hierarchy of the spiritual teachers or on the basis of concept of Pancajñanavāda assigned to Nirgrantha the group of the monks belonging to a particular tradition of Pārsva and was later developed in region. The final division of the Jaina church such as Mahavira's tradition. Acārānga and Sūtrakştānga, the Svetāmbara, Digambara and Yapaniya came into oldest extant Jaina literature, do not bear any mark of existence in the c. 4th-5th A. D. as we do not find any the discussion over the theory of knowledge, whereas literary or epigraphic evidence for these sectarian Uttarādhyayana, Sthānānga, Samavāyānga. divisions dated pre-c. 4th-5th A. D.
Bhagavati, Anuyogadvāra and Nandisutra, elaboratDevelopment of Jaina Theory of Knowledge ely discuss the gradual development of the concep
The development of Jaina theory of five-fold tion of Pañcajñanavāda. It suggests that although the knowledge extends over a long period of 2600 years. theory of five-fold knowledge (Pañcajñānavāda ) The tradition of Mahāvira's predecessor Pārsvanātha was derived from Pārsva's tradition, it was later on (c. 800 B. C.) bears clear marks of Pancajñana or developed by Mahavira. five-fold knowledge, a preliminary conception of
Pt. Dalasukha Malvania, in his well-known Jaina epistemology. In Rājapraśniyasutra ( 165 ) book 'Agama Yuga ka Jaina Darśana' has mentioned Arya Keşi; a follower of Pārsva tradition, called him- three stages of the development of Pañcajñānavāda self believer of the theory of five-fold knowledge and based on the chronology of Jaina Āgamas. At the explained the same to King Paesi. Uttaradhyayana first stage knowledge was divided into five types — also the same refers. It is remarkable that there is not Mati (the knowledge obtained through the sensemuch difference between Pārsva and Mahāvira, so far organs ( indriya ), quasi-sense-organs (anindriya), as their Metaphysics and Epistemology are concerned. and mind (mana ), Śruta ( scriptural knowledge ); Had there been any difference on these issues, it Avadhi ( clairvoyance ); Manah-paryaya (telepathy would have been definitely mentioned in Bhagavati or knowledge of others' mind ) and Kevala (perfect and Uttarādhyayana, both pointing out the differences knowledge comprehending all substances and their regarding ethical code of conduct the traditions of modifications or omniscience ). The description of
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