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, focusing on the place, importance, period of composition, and authors of Prakirnaka literature within Jain Agam literature:

The article, authored by Dr. Sagarmal Jain, delves into the position, significance, period of composition, and authors of Prakirnaka literature within Jain Agam texts. While the Angas, Upangas, Chhedas, and Mulasutras are well-known divisions of Jain Agams, the Shvetambara Murtipujaka tradition also categorizes Prakirnakas as part of the Agams. The Niryuktis, specifically the Nandisutra and Utkalika Sutra, mention nine Prakirnakas. In total, the Shvetambara Murtipujaka tradition recognizes 45 Agams, including 10 Prakirnakas, though the actual number of ancient and modern Prakirnakas is closer to thirty. Dr. Jain emphasizes the utility of studying Prakirnakas, viewing them as free from sectarian biases.

Understanding Jain Agams and the Emergence of Prakirnakas:

• Foundation of Jainism: Like other religions, Jainism's foundation rests on its scriptures, considered authoritative.
• Agam Classification: Initially, Agams were classified as Angas and Angabahya in texts like the Tattvarthasutra, Nandisutra, and Pakshikasutra.
• Angas: The Angas are scriptures directly expounded by the Tirthankaras and composed by the Ganadharas. There are twelve Angas, universally accepted in both Shvetambara and Digambara traditions, with their names and order being consistent.
  • Shvetambara View: Accepts the existence of eleven Angas (excluding Drishtivada).
  • Digambara View: Considers these Angas extinct, relying on texts like Kashayapahuda and Shatkhandagama, which are based on Drishtivada.
• Angabahya: These are scriptures written by revered monks (Sthaviras) based on Jinavachana (teachings of Jina).
  • Nandisutra Classification: Angabahya texts are further divided into:
    1. Avashyaka: Six texts collectively known as the Avashyakasutra (Samayika, Chaturvimsatistava, Vandana, Pratikramana, Kayotsarga, and Pratyakhyana).
    2. Avashyaka Vyaktiirikt (Other than Avashyaka): These are further divided into:
       • Kalika: Including Rishibhashita and Dvipa Sagaraprajnapti.
       • Utkalika: Including Devendra-stava, Tandulavaicharika, Chandravedhyaka, Ganividya, Aturapratyakhyana, Mahapratyakhyana, and Maranavibhaktiv.

The Term "Prakirnaka" and its Evolution:

• Absence of Explicit "Prakirnaka" Category: Ancient Agams do not explicitly mention a "Prakirnaka" category. Neither Nandisutra nor Pakshikasutra lists it as a distinct division. However, many texts we now consider Prakirnakas are mentioned under Kalika and Utkalika.
• First Mention of "Prakirnaka": The term "Prakirnaka" first appears in the Samavayang Sutra, stating that Bhagavan Rishabhadeva's 84,000 disciples composed 84,000 Prakirnakas. This aligns with the tradition that a Tirthankara's disciples create a corresponding number of Prakirnakas.
• Broad Initial Meaning: Initially, "Prakirnaka" likely referred to all texts other than the Angas. All scriptures classified as Avashyaka, Avashyaka Vyaktiirikt, Kalika, and Utkalika were considered Prakirnakas.
• Evidence from Dhavala Commentary: The Dhavala commentary on Shatkhandagama names Angabahya texts as Prakirnakas, including Uttaradhyayana, Dashavaikalika, and Rishibhashita.
• Inconsistent Naming: Not all texts designated as Prakirnakas end with the word "Prakirnaka."
• Historical Acceptance: The existence of Prakirnakas is ancient, regardless of their specific nomenclature.
• Nandisutra's Definition: The Nandisutra refers to all scriptures accepted as Agams, excluding Angas, as Prakirnakas. This suggests a broader meaning of "Prakirnaka" in ancient times compared to its current, more restricted usage.
• Umaswati and Devavachaka's View: During their time, all Agams other than the Angas were included within the Prakirnaka category, highlighting the significant scope of Prakirnaka literature in Jain Agam heritage.
• Modern Definition is Late: The current tradition of recognizing ten Prakirnakas is a later development and is not uniformly agreed upon by Shvetambara acharyas, with different scholars presenting varying lists. This indicates that the fixed number of ten is a later and debated concept.
• Digambara Tradition: Following Tattvarthabhashya, the Digambara tradition also considers all scriptures outside the Angas as Prakirnakas, implying no definitive number.
• Conclusion: The entire Angabahya Agam literature falls under the Prakirnaka category, representing a vast portion of Jain Agam literature. The limitation of their number to ten is a later and contentious view.

Importance of Prakirnaka Literature:

• Spiritual Significance: Despite some Shvetambara traditions (Sthanakavasi and Terapanthi) not considering Prakirnakas as Agams, their subject matter reveals their profound importance for spiritual practice, sometimes even exceeding that of the Angas.
• Content Diversity: Prakirnakas shed light on various aspects of Jain knowledge:
  • Astronomy and Geography: Devendra-stava and Dvipa Sagaraprajnapti.
  • Chronology and Geography: Tittbogali.
  • Jain Astrology: Jyotishkarandaka and Ganividya.
  • Ancient Jain History: Tittbogali.
  • Gradual Cessation of Agam Knowledge: Tittbogali is unique in the Shvetambara tradition for this.
  • Glory of Shatrunjaya: Saravali.
  • Jain Biology: Dvaivcharika.
  • Physiognomy and Astrology: Angavidya (describing human body parts, auspicious/inauspicious signs, and predictions).
  • Jain Sangha System: Gachchachara.
  • Guru-Disciple Relations: Chandravedhyaka.
  • Etymological Interpretation of Mahavir's Epithets: Veerastava.
  • Significance of the Fourfold Sangha and Jain Sadhana: Chatusarana.
  • Preparation for Samadhi-Marana (Death by Voluntary Starvation): Aturapratyakhyana, Mahapratyakhyana, Maranasamadhi, Samstaraka Aradhanapataka, Aradhanaprakarana, Bhakta-pratyakhyana.

Period of Composition (Rachnakal) of Prakirnakas:

• Antiquity: Many Prakirnakas are older than the Nandisutra, as they are mentioned within it. Some are even older than certain Angas, as evidenced by Rishibhashita's mention in the Sthananga and Samavayang Sutras.
• Rishibhashita: Considered to be from a time when Jainism was not confined by sectarian boundaries and embraced ascetics from other traditions. Its language, semi-Prakrit forms, and the respectful mention of its Rishis in the Krutasutra suggest an age predating the hardening of sectarian divisions around the 3rd century BCE.
• Nandisutra's Precursors: The nine Prakirnakas mentioned in the Nandisutra are definitely pre-Nandisutra (which is dated to the 5th century CE).
• Samavayang Sutra's Era: The explicit mention of Prakirnakas in the Samavayang Sutra (dated to the 3rd century CE) indicates their existence by that time.
• Specific Authors and Dates:
  • Devendra-stava: Composed by Rishipalita, who lived around the 1st century BCE, as mentioned in the Kalpasutra Sthaviravali. Archaeological evidence supports this dating.
  • Virabhadra: Attributed with Chatusarana, Atura-pratyakhyana, Bhakta-parina, and Aradhanapataka. Aradhanapataka's prologue suggests dates of Vikram Samvat 1008 or 1079 (10th-11th century CE).
• Chronological Span: The composition of Prakirnaka literature spans a vast period, from the 4th-3rd century BCE (Rishibhashita) to the 10th-11th century CE (Aradhanapataka). However, most significant works were completed by the 5th-6th century CE.
• Pre-Valabhi Recension: The presence of Prakirnaka verses in Angas and other Agams like Uttaradhyayana and Dashavaikalika, in a poetic form, suggests that these verses originated from Prakirnakas and were incorporated before the Valabhi recension.
• Tandulavaicharika: Its mention in the ancient Churni of Dashavaikalika by Agastyasimha proves its antiquity.
• Digambara Tradition Evidence: Hundreds of verses from Prakirnakas like Samkshipta-pratyakhyana and Mahapratyakhyana appear in Mulasutra, and many from Maranavibhaktiv are found in Bhagavati Aradhana. This indicates that these Prakirnakas predate Mulasutra and Bhagavati Aradhana (which are not later than the 6th century CE).
• Yavapiya/Acharya Traditions: The presence of these verses in Mulasutra and Bhagavati Aradhana, which mention Gunathana (a concept that emerged around the 5th-6th century CE), confirms that these works are later than Prakirnakas like Aturapratyakhyana and Mahapratyakhyana (mentioned in Nandisutra).
• Jyotishkarandaka: This Prakirnaka, based on Suryaprajnapti, is attributed to Padaliptacharya, who lived around the 1st century CE (contemporaneous with Aryarakshita). Its language, with abundant semi-Prakrit forms, and its astronomical content (with pre-Christian era elements) also point to its antiquity.
• Conclusion on Chronology: The Prakirnaka literature was composed over a long period, from the 4th century BCE to the 10th century CE. However, most crucial works predate the 5th-6th century CE. The Prakirnakas mentioned in the Nandisutra are demonstrably ancient and free from sectarian divisions, with only a few later Prakirnakas like Tittbogali and Saravali showing some hints of sectarian differences.

Authors of Prakirnakas (Rachayita):

• Limited Attribution: For most Prakirnaka texts, the author's name is not clearly mentioned.
• Explicit Attributions: Only two ancient Prakirnakas, Rishibhashita and Chandravedhyaka, and later ones like Aturapratyakhyana, Mahapratyakhyana, Maranasamadhi, Ganividya, Devendra-stava, and Jyotishkarandaka, explicitly name their authors in their concluding verses.
• Rishipalita: Author of Devendra-stava, placed in the 13th position in the Mahavir lineage of the Kalpasutra Sthaviravali, indicating he lived around the 1st century BCE. He is credited with founding the Rishipalita branch of the Kotikagana.
• Padaliptacharya: Author of Jyotishkarandaka, mentioned in the Niryuktis and contemporary with Aryarakshita, placing him in the 1st century CE.
• Virabhadra: Attributed with Kusalanubandhi Adhyayana and Bhakta Parigya. He is considered to be an acharya of the latter half of the 10th century CE and the first half of the 11th century CE.

Conclusion and Call for Study:

Dr. Jain concludes by reiterating that Prakirnaka literature was produced over approximately 1500 years, from the 4th century BCE to the 10th century CE. Crucially, many of these ancient Prakirnakas, particularly those mentioned in the Nandisutra, are free from sectarian divisions and focus on spiritual practice, especially Samadhi-marana, promoting a life of renunciation.

He laments that some Jain traditions (Digambara, Sthanakavasi, and Terapanthi) do not recognize these as Agams. However, he argues that an impartial study reveals nothing contrary to their beliefs. The translation efforts by the Agam Sansthan, Udaipur, are praised for bringing this valuable literature to a wider audience, fostering interest in its study. He emphasizes that neglecting Prakirnaka literature means neglecting a vital aspect of Prakrit literature and commends the Agam Sansthan for their unbiased approach in publishing these translations, thereby aiding in the spiritual welfare of readers.