Nandanvana

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

Page 75

Some Thoughts on Changes in Order of Some Jaina Chains ... :
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Apart from the authors of Acārānga and Uttarādhyayana, the Jaina ācāryas like Samantabhadra, Siddhasena, Hemacandra and Āsādhara and others were great scientists in this regard who encouraged and cultivated the above scientific methodology to improve the growth front of the knowledge. In fact, the scientificity involves many factors like (1) inquisitiveness about what, why and how, (2) methodical thinking and working, (3) use of logic and intelligence (rather than intuition only in many cases) for examining an entity or problem with respect to the tetrad as pointed out above, (4) modification whenever and wherever required and (5) concept of knowledge as flowing onwards. This was developed due to the awareness of many flaws in scriptures as indicated by the Vaišeșika.
Accordingly, when one looks at the Jinistic precepts and concept through ages, one finds regular application of this attitude. For example, even the definition of religion has been changing through the (1) ritualistic (2) intellectualistic or logic, (3) devotionalistic and now (4) the scientific ages forming a cycle of “Welfare of all”, “Individual welfare”, and “Welfare to all again". It is now aimed at increasing the happiness content of the world. Similarly, different kinds of perceptual, conductual, physical and spiritual phenomena have been cited in a recently published book which involve changes in order, names and numerical difference, varying explanations of physical observations etc. representing the continuity of this attitude even today. 8
Bruhn has observed that most of the conceptual, ethical or conduct-based material of the Jainas is organized in chains of pairs, triads, tetrads, pentads, heptads, octads, nonads, decades and so on. Though, the syntactic level may not be logically very satisfying but notional level may be important. These chains are designated with an appropriate technical term representing the major objective like, chain of Bandha (karmic bonds), Yoga (activities), Tattvas (reals), Anuyogas (expositions), Pudgala ke guņa (mattergic properties), Indriya (senses), Satya (truths), Dharmas (Supreme virtues) and the like. They have appropriate number of member-components developed through three stages (or periods) of colloidal, semicrystalline (partial fluctuation) and crystalline (finalisation) nature