Sambodhi 1980 Vol 09

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 68

66
Suzuko Ohira
is likely that the Jainas borrowed this concept soon from the Buddhists. And this yoga-triplet came to be important enough for the Jainas to be the content of gupti also. The Buddhists also borrowed karaṇa-triplet from the Jainas.26 A model or base form of this karaņa-triplet was in all probability existent by the time of MV, and that of body-speech-mind by the time of Buddha.
MV in fine gave systematic answers to the following philosophical and ethical questions. What is the fundamental truth? What are the objects of sin ? What constitute sin ? What are the causes of sin ? What is the scope of sin for which one is responsible ? What is the content of the positive action or what are the methods for liberation ? His propositions are asserted as ātmavāda', 'lokavada', 'karmaväda' and 'Kriyāvāda'. Atmavāda means that the soul exists independently by itself against the apātmavada that denies its independent metaphysical existence, for the soul is necessarily bound with vaira in the background of the primitive belief. Lokavāda denotes a theory that the world exists in the form of 6 types of living beings. Karmavāda should mean that any sinful action committed necesssarily produces its fruit of misery, and kriyāvad expresses that the soul is endowed with action and is responsible for its own action. All this is the restatement of the old doctrine in the language and phil. osophy of the new age.
In evaluating the above major features of contributions made by MY mainly on the theoretical aspects, we are rather surprised to find that the majority of them were born after the readily existent models, or by the further theoretical penetration into the old concepts, or in the cross current of the then philosophical thoughts. There is very little novelty or originality of his own. The then existing Pārsvan order could not have satisfied the intellectual needs demanded in the new age. What MV did on the whole was therefore to reform the old doctrine in terms of the philosophy and language of the days by way of strengthening and systematizing the old one and by giving a fresh light on the old one. This was the original contribution of MV. In the consequence, an outdated house was remodelled and built into a modern functional mansion, thus MV must have thought it fit to establish a separate order. It is very plausible that many of the then Pārsva's followers were converted to the newly founded Jaina school.
NOTES
1. Bhagavatı XX. 8. Most of the texts relevant to theoretical positions of the Pa
rivan school appearing in the Bhagavati belong to the latest canonical age when the Jainas established Päráva as their 23rd tirthařkara,