________________
Historical Development of Jaina Philosophy and Religion
No.
Time of Origination
Name of Nihnavas
Their particular theory on which they differed from Mahāvira's tradition
Place of Origination
Rohagupta
Antaranjiā
544 years after Mahavira's Nirvāņa.
Trairāśikavāda or no-Jivavāda (three categories in world - living beings, non-living beings, neither living nor non-non-living beings. Abaddhikavāda (Karma-particles only touch the soul - pradeśas.
Daśapur
Gosthamāhila
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 Pārśva as it is. The reference of Jñānapravāda, 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 Gaņa, Kula and sākhā was based on the Pārśva ) also proves that befüre Mahāvira there was a hierarchy of the spiritual teachers or on the basis of concept of Pañcajñānavāda assigned to Nirgrantha the group of the monks belonging to a particular tradition of Pārśva and was later developed in region. The final division of the Jaina church such as Mahāvira's tradition. Acārănga and Sūtrakṣtānga, the Śvetāmbara, Digambara and Yāpaniya 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 Pañcajñānavāda. 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 Pañcajñāna or developed by Mahāvira. five-fold knowledge, a preliminary conception of Pt. Dalasukha Malvania, in his well-known Jaina epistemology. In Rājapraśniyasūtra ( 165 ) book 'Agama Yuga kā Jaina Darśana' has mentioned Ārya Keși, a follower of Pārsva tradition, called him- three stages of the development of Pascajñänavāda self believer of the theory of five-fold knowledge and based on the chronology of Jaina Agamas. At the explained the same to King Paesi. Uttarādhyayana 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 Pārśva 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 Uttarădhyayana, 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
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
