Antagadanuttarovavaiyadasao - Book Summary

This document provides a comprehensive summary of the Jain text "Antagada-Dasão" and "Anuttarovavaiya-Dasão," the eighth and ninth Angas of the Jain Canon, as presented in an edition by M. C. Modi.

Here's a breakdown of the key information:

Book Details:

Title: The Antagada-Dasão and the Anuttarovavaia-Dasão.
Authors: M. C. Modi.
Publisher: Gurjar Granth Ratna Karyalay, Ahmedabad.
Publication Year: First Edition 1932.
Significance: The eighth and ninth Angas of the Jain Canon.

Introduction by M. C. Modi:

Purpose: To provide critically edited texts of these scriptures for scholars and students interested in the Jain Canon, doctrinally or linguistically.
Critique of Existing Editions: Modi notes that earlier Jain canon editions (like Balusar and Hydrabad Series) were carelessly edited, while the Agamodaya Samiti texts were better printed and edited but still not up to modern critical standards.
Need for Organized Effort: He laments the lack of systematic, critical editing of the Jain Canon compared to the Buddhist canon, advocating for a scholarly body to publish the entire canon.
Methodology: Modi's edition is based on four manuscripts and one printed edition (Agamodaya Samiti). He received three manuscripts from Patan and one from Bhavanagar. He styles them A, B, C, D, and E (Agamodaya Samiti Ed.). He acknowledges the unavailability of earlier palm-leaf manuscripts (13th century Vikrama Era) and relies on paper manuscripts not earlier than the 15th century Vikrama Era.
Manuscript Descriptions: Detailed descriptions of the physical characteristics and colophons of the manuscripts used (A, B, C, D for Antagada-Dasão; A, B, C, D for Anuttarovavaia-Dasão) are provided. Ms. D for Antagada-Dasão is noted as the only one with the commentary of Abhayadeva.
Textual Challenges: Modi highlights significant challenges in settling spellings and grammatical forms due to manuscript variations and scribe errors (e.g., 'antar' vs. 'anter', 'iria-samira' variations, 'abbatthiya' vs. 'ajjhatthiya').
The Role of Abhayadeva: The commentary of Abhayadeva (a significant Jain scholar) is noted as useful, providing clues about the scriptural text around the 12th century. However, Abhayadeva himself confessed difficulties in textual interpretation due to obscure texts and mixed readings.
Anachronisms: Modi points out anachronistic references in the scriptures, such as heroes being described as 'Bārasangi' and 'Ekārasangi,' which he believes are mechanical conclusions or later additions. He notes Abhayadeva's orthodox explanations for these but disagrees with their historical validity.
Jain Canon History: Modi delves into the history of the Jain Canon, its composition, the loss of earlier texts (like Ditthivaya), the influence of Mahavira and Parsva, the schism between Svetambaras and Digambaras, and the compilation of the canon at councils in Pataliputra, Mathura, and Valabhi. He dates the writing down of the canon in book form to the Council of Valabhi around 513 AD.
Language of the Canon (Ardhamagadhi): Modi discusses the language of the Jain Canon, identified as Ardhamagadhi. He explores reasons for its name, its divergence from proper Magadhi, and its characteristics. He hypothesizes that linguistic changes occurred during the scriptural vicissitudes, influenced by Maharashtri and Sauraseni dialects, especially in the later redactions in western India.
Contents of the Scriptures:
- Antagada-Dasão: Divided into six divisions (Vaggas). Modi identifies three strata in its formation:
  - Vagga 1-5: Semi-legendary stories of heroes related to Kanha Vasudeva.
  - Vagga 6 & 7: Stories of Mahavira's disciples.
  - Vagga 8: Orthodox theological details of penances. He notes the story of Gayasukumala as tragic and appealing, and mentions the prediction of Baravai's destruction by Saint Arithanemi.
- Anuttarovavaiya-Dasão: A smaller scripture, of interest mainly for the story of Dhanna. Otherwise, both scriptures largely contain lists of legendary devotees who practiced starvation.
Style and Structure: Modi describes the style as mechanical, with recurring phrases and sentences often abbreviated. He notes similarities with Buddhist scriptures in loose constructions and lack of economy in expressions, characteristic of ancient theological styles. He also points out lengthy compounds in descriptive passages as later additions.

Content Summary of the Scriptures (from the provided text):

Antagada-Dasão:
- Structure: Divided into eight Vaggas, each containing several lessons (adhyayana).
- First Division (Vagga 1): Contains ten lessons. The first lesson is about Prince Goyama, son of Vasudeva and Devai, who became a disciple of Aritthanemi and practiced asceticism for twelve years, achieving beatitude. The remaining nine lessons are about other figures like Vanhi, Dharini, Akkobha, Sagara, etc., who followed similar paths.
- Second Division (Vagga 2): Also ten lessons, detailing figures like Akkobha, Sagara, Samudda, etc., and their ascetic practices, with periods of 16 years and achieving beatitude.
- Third Division (Vagga 3): Contains thirteen lessons, focusing on heroes like Aniyasa, Anantsena, Ajiyasena, etc. The first lesson is about Aniyasa, son of Naga and Sulasa, who, after enjoying princely life, embraced asceticism for twenty years and was beatified. The rest of the lessons are on similar lines.
- Fourth Division (Vagga 4): Ten lessons detailing figures like Jali, Mayali, Uvayali, Purisasena, Varisena, Pajjunna, Samba, Aniruddha, Saccaņemi, and Dadhanemi, who embraced asceticism.
- Fifth Division (Vagga 5): Ten lessons about queens like Paumavai, Gori, Gandhari, etc., who renounced their worldly lives and became ascetics. The scripture also touches upon predictions of destruction and karma.
- Sixth Division (Vagga 6): Sixteen lessons detailing the ascetic practices of figures like Makai, Kimkama, Moggarapani, Kasava, etc. These often involve detailed descriptions of mortifications (fasts of varying lengths).
- Seventh Division (Vagga 7): Thirteen lessons about the queens of King Seniya, like Nanda, Nandavai, etc., and their ascetic paths.
- Eighth Division (Vagga 8): Ten lessons describing the penances of Kāli, Sukali, Mahākāli, Kanha, Sukanha, Mahakanha, Virhkanha, Rāmakaṇha, Piuseṇakaṇha, and Mahāseṇakaṇha, detailing various complex fasting practices.
Anuttarovavaiya-Dasão:
- Structure: Divided into three divisions (Vaggas).
- First Division (Vagga 1): Ten lessons, mainly about disciples of Mahavira who achieved liberation in higher realms. The stories of Jali, the son of Vasudeva, are prominent, detailing his ascetic life and subsequent rebirth in the highest heavens.
- Second Division (Vagga 2): Thirteen lessons about figures like Dihasena, Mahasena, Latthadanta, etc., and their paths to liberation in higher realms.
- Third Division (Vagga 3): Ten lessons, featuring figures like Dhanna, Sunakkhatta, Isidasa, etc., and their journeys towards spiritual liberation, often highlighting rigorous ascetic practices and eventual rebirth in the highest heavens.

Commentary (Abhayadeva's):

The appendix section provides commentary from Abhayadeva, offering etymological explanations, clarifications on certain terms, cross-references to other Jain scriptures (like Bhagavati, Nayadhammakaya), and interpretations of difficult passages.

Glossary:

A comprehensive glossary is provided, defining key Prakrit and Sanskrit terms found in the text, often with their etymological roots or grammatical explanations.

Overall: The edition by M. C. Modi aims to present a scholarly work that makes these important Jain texts accessible and understandable, addressing the critical needs of researchers and students by providing carefully edited texts, detailed introductions, and valuable notes and glossaries. The work also reflects on the historical context and linguistic evolution of the Jain scriptures.