Agam Sahitya Me Prakirnako Ka Sthan Mahattva Rachnakal Evam Rachayita

Here's a comprehensive summary of the provided Jain text, "Agam Sahitya me Prakirnako ka Sthan Mahattva Rachnakal evam Rachayita" by Sagarmal Jain:

This book, "The Place, Importance, Period of Composition, and Authors of Prakirnakas in Agam Literature," by Sagarmal Jain, delves into a significant, yet often overlooked, category of Jain scriptures: the Prakirnakas.

1. The Place of Prakirnakas in Agam Literature:

• Foundation of Religious Tradition: The text begins by emphasizing that the bedrock of any religious tradition lies in its canonical scriptures. Just as the Quran is for Muslims and the Bible for Christians, the Agamas are the authoritative texts for Jains.
• Categorization of Agamas: Traditionally, Agamas are classified into two main groups: Anga-pravishṭa (those that entered the Angas) and Anga-bahya (those outside the Angas). The Angas are considered the direct teachings of the Tirthankaras and their Ganadharas. There are traditionally twelve Angas, universally accepted by both Shvetambara and Digambara traditions.
• Prakirnakas as Anga-bahya: The Prakirnakas primarily fall under the Anga-bahya category. Initially, the term "Prakirna" (meaning "miscellaneous" or "varied") likely encompassed all scriptures other than the Angas. This means a vast portion of Jain literature was initially considered Prakirna.
• Evolution of the Term: While the concept of miscellaneous texts outside the core Angas has always existed, the specific term "Prakirna" and its distinct classification became more defined over time.
• Scholarly Disagreement on Number: There is no universal agreement on the exact number of Prakirnakas. While some traditions or scholars propose a specific number (like ten), this is seen as a later development and lacks consensus. Different Shvetambara acharyas offer varying lists of texts to be included in this category.
• Digambara Perspective: The Digambara tradition, following texts like the Tattvartha Bhashya, also considers scriptures outside the Angas as Prakirnakas, without a fixed numerical limit.
• Vastness of Prakirna Literature: The book argues that Prakirna literature represents a substantial portion of Jain Agam literature, and attempts to limit its scope are recent and debated.

2. Importance of Prakirna Literature:

• Spiritual Significance: Despite some sectarian views (like from the Sthanakavasi and Terapanthi Shvetambara communities) that don't consider Prakirnakas as full Agamas today, their subject matter reveals significant spiritual importance, often comparable to or even exceeding that of the Anga-Agamas.
• Diverse Subject Matter: Prakirnakas cover a wide spectrum of Jain knowledge (Jain Vidya):
  • Cosmology and Geography: Texts like Devendrastava and Dwipsagaraprajnapti discuss Jain cosmology and geography.
  • Chronology: Tithogali depicts Jain timekeeping in relation to geographical areas.
  • Astrology: Jyotishkarandaka and Ganividya are primarily related to Jain astrology.
  • History: Tithogali presents ancient Jain history.
  • Doctrine of Scriptural Decay: Tithogali is unique in the Shvetambara tradition for discussing the gradual decay of Agamic knowledge.
  • Pilgrimage and Sacred Sites: Saravali describes the story and importance of the Shatrunjay Mahatirth.
  • Biology: Tandulavaicharik offers a concise introduction to Jain biology.
  • Physiognomy and Astrology: Angavidya details human anatomy and its auspicious/inauspicious signs, linking it to both physiology and predictive astrology.
  • Monastic and Community Organization: Gachchachar illustrates the structure of the Jain monastic order.
  • Guru-Disciple Relationship: Chandravadhyaka guides the relationship between guru and disciple and the educational process.
  • Theological Exegesis: Virastav provides etymological explanations of Mahavira's epithets.
  • Spiritual Practice and Salvation: Chatursharan highlights the importance of the fourfold Jain community and introduces Jain spiritual practices.
  • Preparation for and Practice of Samadhi-marana (Conscious Death): Aturapratyakhyana, Mahapratyakhyana, Maranasamadhi, Sanstarak, Aradhanapataka, Aradhanaprakarana, Bhaktapratyakhyana, and others detail the preparatory stages and methods for achieving a peaceful and conscious death, a crucial aspect of Jain spiritual discipline.
• Value and Significance: The inclusion of these diverse subjects underscores the intrinsic value and importance of Prakirna literature within the broader scope of Jain literary heritage.

3. Period of Composition of Prakirnakas:

• Ancient Origins: Many Prakirnakas predate the Nandi Sutra, proving their antiquity. Some Prakirnakas are even considered older than certain Anga-Agamas based on their language, style, and content.
• Richabhashita as an Example: Richabhashita is cited as an example of an ancient Prakirna, potentially older than parts of the Agamas like Shrutaskandha. It reflects a time when Jainism was more inclusive of other ascetics. The text notes that the sect-conscious tendencies that began to solidify around the 3rd century BCE are already subtly indicated in ancient Agamas like Shrutaskandhas and Bhagavati Sutra. The Bhagavati Sutra's strong criticism of Mankhaliputra Goshalak is met with respect in Richabhashita, where he is called an Arhat.
• Freedom from Sectarian Bias: Prakirnakas like Aturapratyakhyana, Mahapratyakhyana, and Tandulavaicharik are presented as free from later sectarian biases.
• Linguistic Evidence: The presence of Ardhamagadhi forms with less Maharastri in some ancient Prakirnakas further supports their antiquity compared to later Agamas.
• Nandi Sutra's Testimony: The mention of nine Prakirnakas in the Nandi Sutra (dated around the 5th century CE) indicates that these specific Prakirnakas existed before that period. Similarly, the Samavayanaga Sutra (dated around the 3rd century CE) also refers to Prakirnakas, confirming their existence in that era.
• Specific Author Dating:
  • Devendrastava: Attributed to Rishipaalita, who lived around the 1st century BCE. Archaeological evidence supports this dating.
  • Jyotishkarandaka: Attributed to Paadaliptacharya, also from around the 1st century CE. This is corroborated by his mention in Niyukti literature.
  • Acharya Virabhadra: Composed texts like Chatursharan, Aturapratyakhyana, Bhaktaparinna, and Aradhanapataka. His period is estimated to be the latter half of the 10th century CE and the first half of the 11th century CE.
• Broad Chronological Span: The composition of Prakirnakas spans a vast period, from the 4th century BCE to the 10th century CE, covering approximately fifteen hundred years.
• Influence on Later Texts: Many verses from Prakirnakas are found in later respected Jain texts like Moolachara and Bhagavati Aradhana (Digambara tradition). This implies that these Prakirnakas are older than Moolachara and Bhagavati Aradhana, which are generally dated after the 6th century CE.
• Early Texts Predate 5th Century CE: All Prakirnakas mentioned in the Nandi Sutra and available today are certainly from before the 5th century CE.

4. Authors of Prakirnakas:

• Lack of Attribution for Many: For many ancient Prakirnakas, the author's name is not explicitly mentioned. Texts like Richabhashita, Chandravadhyaka, Aturapratyakhyana, Mahapratyakhyana, Maranasamadhi, Ganividya, and Sanstarak have no recorded authors.
• Attributed Authors:
  • Devendrastava: Rishipaalita (circa 1st century BCE).
  • Jyotishkarandaka: Paadaliptacharya (circa 1st century CE).
  • Kusalanubandhi Adhyayan and Bhaktaparigraha: Acharya Virabhadra (late 10th - early 11th century CE).
• Impact of Later Sectarianism: While ancient Prakirnakas primarily focus on spiritual practice and the path to salvation, later Prakirnakas show subtle indications of sectarian differences within Jainism.
• Importance of Study: The author expresses regret that some Jain traditions do not recognize Prakirnakas as Agamas. However, he emphasizes that a fair and detailed study of these texts reveals nothing that contradicts their core principles.
• Promoting Access and Study: The book highlights the efforts of the Agam Sansthan, Udaipur, to translate these Prakirnakas into Hindi, aiming to make them accessible and foster interest in their study across all traditions. It is hoped that this will contribute to the self-welfare of the readers.

In conclusion, Sagarmal Jain's work meticulously argues for the significant and ancient place of Prakirnaka literature within Jain Agams. It highlights their diverse subject matter, spiritual importance, extensive historical timeline, and the foundational role they play in understanding the breadth of Jain knowledge and practice.