365bet娱乐

Titthayaras (Tirthankaras) after attaining the omniscience preached their religion to the people at large to show them the path of salvation. During their lectures they explained to the people the true nature of the soul (jiva), matter (ajiva), the influx of karmic matter (asava), karmic bond (bamdha), stoppage of the influx of karmic na matter (samvara), dissipation of it (nijjaya) and liberation from karmic contamination (mokkha) 2. 1. Such a knowledge helps the follower to observe nonvolence in a perfect way; Vasudevahindi by Sanghadasa, 266. Samti in his lecture divides the ajivas into four types as t i) dhammatthikaya, ii) adhammathikaya, iii) agasatthikaya, and iv) poggalatthikaya. The last one, he tells, is ruvi, while the others are not so (i.e. are aruvi,i.e.formless). He further explains that the first three are responsible for movement (gati), stationariness (thiti), and height of the body (ogahana) of the Jivas and poggalas. poggalas also help jivas in forming the body, The (jivana sarirakaranajoganupananivitti), Vasudevahindi by Sanghadasa, 342. 2. Vasudevahindi by Sanghadasa, 3. Mokkha has been described as a state in which oldage, death, disease and remorse (soga) do not affect the soul%3B Vasudevahindi by Sanghadasa, 3. Siddhalaya, however, has been described as immortal (apajjavasiya) and endowed with unobstructed bliss (avvabahasuha). Vasudevahindi by Sanghadasa, Vasudevahindi by Sanghadasa, 347.

472 The jivas further are said to be of two types: under bondage and liberated. Those who are not liberated and want to break the cycle of births are advised to observe the pancajama or the caujjama dhamma as preached by the Titthayavas². In the canonical texts also there is a 1. The jiva has been variously referred to as appa, pani, bhua, satta and sayambhu. Vasudevahindi by Sanghadasa, 259. In another context the argument that the soul is an expression of the collective power of the five elements, has been refuted so also it is established that the soul and the body are separate entities but hold a relationship, like that between an agent (katt) and an instrument (karana) Vasudevahindi by Sanghadasa, 203, 203, 357. 2. Generally the five vows (pamca mahavvaya) are referred to. Titthayara Nami, however, is said to have preached a tetrad of vows. They comprise i) nonviolence (ahimsa), ii) truthfulness (saccavayana), iii) abstenance from owning objects which are not given by others (adinnadanavirati), and iv) and abstenence from gifts of cattle, woman, gold, etc. gold, etc. Vasudevahindi by Sanghadasa, 266. Thus the religion of Nami presupposes in the fourth vow the fifth vow preached by to others. Elsewhere, the minister while preaching, prince Migaddhaya the tetrad of Jaina religion enumerates them as i) ahimsa ii) sacca iii) acorikka and bambhacariya Vasudevahindi by Sanghadasa, 274.

473 reference to the existence of the above two types of Y religion preached by Titthayayas and also about their basic unity. But the only difference is that the canons ascribe the authorship of the tetradal religion to the Parsvanatha¹; while the Vasudevahindi by Sanghadasa takes it still back to his predecessor, Nami. The tradition represents the Titthayavas being responsible for the four fold division of their followers². Ava preached that the house-holders should practise anuvvayas and sikkhavvayas, while the monks should follow the elaborate plan of ten vows, (dasavihamagga) ³, elsewhere referred to earlier+ 1. Uttara. 23, 26-27. 2. Samti had 36 ganadharas, 61,000 monks, 61,000 nuns, 240,000 savakas and 309,000 savikas, Vasudevahindi by Sanghadasa, 343; kumthu, 60,000 monks, 60,800 nuns, 189,000 savakas and 381,000 savikas under his spiritual command Vasudevahindi by Sanghadasa, 346; Ara had 60,000 monks, 60,000 nuns, 184,000 savakas and 384,000 savikas, Vasudevahindi by Sanghadasa, Vasudevahindi by Sanghadasa, 347. 3. It consisted of khamti, maddava, ajjava, mutti, tavo, samjama, sacca, soya, akimcamaya, and bambhacera, Vasudevahindi by Sanghadasa, 347. 4. See P. 463_500.