The Jain 1988 07

Author(s): Natubhai Shah
Publisher: UK Jain Samaj Europe

Page 74

Jain
come to conclusions which are different from the traditional views. This is true of other religions as well as Jainism. When scholarly research began to be applied to the Christian Bible large numbers of more conservative Christians were upset by the results. But in fact, now that the fuss has died down and the conclusions of the experts have been shown to be generally right the fact that Christians know the way in which their sacred writings were compiled, which parts were added later, which are interdependent on each other or come from a common source, which can be regarded as genuine history and which are only edifying stories (but not necessarily less valuable for that), after this the value of the Bible has been strengthened not weakened. We must believe that there is no conflict between modern scientific research methods and true religion. This is a fact which should be particularly evident to Jains, whose religion is particularly well able to fit in with modern scientific world.
One of the fascinating problems of Jain writing relates to the collection known as the PURVAS (also spelled PUWVAS). These were fourteen works which were believed to go back to the time of Parsva 250 years before Mahavira. They were passed down by word of mouth (none of the Jain 'writings' was actually written down until very many centuries later) until the middle of the fourth century BC. It is generally agreed by ancient writers that the great Jain leader Bhadrabahu was the last man to know all fourteen of the Purvas. After his time there were some people who knew parts of them
but they too died without study of the ancient Jain passing on the texts to their literature is a very valuable successors. A few parts only work, difficult it is true, but seems to have been preserved ultimately very rewarding. in the memory of some monks and were passed on in the Reprinted from THE JAIN, December 1982.) Digambara tradition until they were finally put in the written THE TATTVARTHA SUTRA form around 200 AD. Of course quite a lot of material in the DATE, AUTHORSHIP AND Purvas has probably been IMPORTANCE incoporated in other writings. Like so many early Jain tests, the the twelfth work in the group or Tattvartha Sutra is difficult to Jain writings known as the date. The author, Umasvati, or ANGAS is believed to have Umasvami, is a shadowy figure included much of the Purvas, and scholars have suggested but unfortunately the twelfth various dates for his life. Some Anga have been largely lost Jain sources place him as early (though the other eleven have as the first century of the survived). the matter is quite Vikrama Samvat* (in European complicated and doubtless terms around the beginning of scholars of the future will have a the Christian era): Guerinot difficult but fascinating job (1926, p6l) suggests 44-85 AD. unravelling it. From other P.S. Jaini (1979, p81) dates him references, however, it is without comment to the second possible to get some idea of century AD in agreement with what the Purvas contained. many Digambara sources, On There seems to have been some the other hand, the fourth or material about the nature of the fifth century AD is accepted as universe as understood by jain probable by von thinkers in antiquity and with Glasenapp(1925, p106). this, of course, astronomy (and Not only his date but other its sister science-less information about Umasvati's acceptable nowadays- life is uncertain. Digambara astrology). The nature of karma tradition would put him as a seems to have been discussed student, or at least in the line of as well as the practice of yoga. succession of the famous south Indeed it seems possible that Indian scholar Kundakunda the Purvas were related to the (whose dates and life are wider body of very early Indian equally uncertain) whilst religious literature. It has been Svetambara and the Digambara argued that the Purvas claim Umasvati, or Umasvami, as preserved an important body of their own: there are naturally ancient ascetic literature which some differences between the is referred to in many other Svetambara and Digambara Indian writings.
versions of the Tattvartha Sutra. One day perhaps researchers Modern scholars have been will have managed to unable to resolve this question: reconstruct the probable text of it may well be, as suggested by the Purvas. Perhaps in the great von Glasenapp (1925. p 106). Jain libraries of India there are that the division between the manuscripts which have not yet two sects had not yet hardened been fully studied but which will by Umasvati's time. According to help in this world. The scientific early commentators the