Hemchandracharya Ni Agam Vani

This document is a detailed analysis of Hemchandracharya's predictions about the future, as found in his work "Trishashthishalaka Purush Charitra," and a comparative study of the Jaina epistemology of matijñāna (sensory and mental cognition) as presented in different Jaina philosophical texts.

Here's a breakdown of the key sections:

Part 1: Hemchandracharya's Prophecies (Page 1-6)

• Introduction: The article introduces Hemchandracharya's "Trishashthishalaka Purush Charitra," a vast epic poem detailing the lives of 63 Shalaka Purushas (distinguished individuals in Jainism), including 24 Tirthankaras and 12 Chakravartis. The author highlights the tenth chapter's concluding section, which contains prophecies about future times. The article asserts that these predictions, when compared to the current situation, are remarkably accurate.
• Analysis of Prophecies (with quoted verses): The author then proceeds to analyze several verses from Hemchandracharya's work, linking each to observable societal phenomena:
  • Verse 1: Predicts an increase in quarrels and a loss of boundaries. This is seen in the widespread increase in disputes and the erosion of social norms.
  • Verse 2: Laments the decline of inherent Jain values like ahimsa (non-violence) and dayadan (charity and compassion) among the Indian populace, particularly in Gujarat and Marwar, due to association with "heretics" (foreigners or those with different beliefs).
  • Verse 3: Describes villages becoming deserted and cities becoming overcrowded and chaotic, likened to spirits dancing. It also notes people abandoning agriculture and traditional professions for jobs, and the cruelty of rulers.
  • Verse 4: Illustrates the prevalence of the "law of the fish" (matsya nyaya), where the strong prey on the weak. This is exemplified by corruption in the police force, where higher officials receive a share from the bribes collected by lower-ranking officers, extending this analogy to all sectors.
  • Verse 5: Mentions societal upheaval, where those at the bottom rise to the top and vice versa. This is connected to events like the two World Wars, the partition of India, and the invasion of Iraq, indicating instability in nations.
  • Verse 6: Describes thieves oppressing people and rulers oppressing through taxes, with cities becoming ghost towns and officials being corrupt and greedy.
  • Verse 7: Depicts a society of selfish individuals, antagonistic even towards their own kin, devoid of truth, compassion, and magnanimity.
  • Verse 8 & 9: Point to the deterioration of the guru-shishya (teacher-student) relationship and the decline of respect in educational institutions, leading to the eventual disappearance of the gurukul system.
  • Verse 10: Addresses the destruction of animal habitats and the resulting influx of animals into human settlements. It also speaks to the doubt people have about the existence of deities when facing hardships, questioning why gods don't appear out of duty or compassion. Hemachandra's answer is presented as a single sentence, implying the gods might not exist or the nature of their intervention. It also mentions abandonment of parents, the elderly being handed over to homes, and conflicts between mothers-in-law and daughters-in-law.
  • Verse 11: Describes the immodesty of women, their revealing clothing, and their flirtatious behavior, indicating how far-sighted Hemachandra's observations were.
  • Verse 12: Specifically relates to Jainism, noting the decline of shravakas and shravikas (lay followers), the weakening of vows and rituals, and the commercialization of charity and austerity. It also highlights the lack of adherence to dietary and ethical practices even in community gatherings (sanghajaman).
  • Verses 13, 14, 15: Further discuss societal decay, including dishonesty in trade, wickedness in religion, suffering of the good, and prosperity of the wicked. They predict a decline in the efficacy of gems, mantras, medicines, wealth, lifespan, and virtues.
  • Verse 16: Concludes by stating that in such times of diminishing merit, only those whose minds are devoted to Dharma will have a successful life.
• Conclusion of Prophecy Section: The author expresses astonishment at how Hemachandra, in the 12th century, could provide such an accurate and realistic description of 20th-century conditions, suggesting this foresight might be why he was called "Kālīkālasarvajña" (Omniscient of the Kali Yuga).

Part 2: Analysis of Matijñāna (Sensory and Mental Cognition) from Hemchandracharya's Pramāṇamīmāṃsā (Page 6-29)

This section delves into a more academic discussion of Jain epistemology, specifically the origin of matijñāna, comparing the "Agamic" tradition with Hemchandracharya's "Tarkic" (logical) approach in his Pramāṇamīmāṃsā.

• Introduction to Pramāṇamīmāṃsā: It is described as a significant work in Jain philosophy concerning the system of valid knowledge (pramāṇa). While only a small part is available, its profound treatment and original ideas are highly valued. Hemachandra is noted for his ability to collect and refine ancient traditions.
• Key Points of Comparison: The analysis focuses on several key aspects:
  1. Agamic description of matijñāna's origin.
  2. Pramāṇamīmāṃsā's description of matijñāna's origin.
  3. Main differences between the two.
  4. Possible reasons for these differences.
  5. Discussion of the available traditions.
  6. Possible synthesis of the traditions.
  7. Comparison of Pramāṇamīmāṃsā's treatment with other Jaina texts.
• Agamic Description: Explains the process as starting with the senses (śrotra, ghrāṇa, rasana, sparśana) coming into contact with their objects, leading to a very faint cognition (vyanjanāvagrah). This is followed by a slightly more substantial cognition (arthāvagrah) which grasps the general nature of the object. Then comes īhā (investigation), leading to apāya (conclusion/certainty), and finally dhāraṇā (retention), which can manifest as aviciti, vāsanā, or smṛti. The eyes and mind are considered to directly grasp the object (aprāpyakārī) and bypass vyanjanāvagrah, starting directly with arthāvagrah.
• Tarkic Description (Pramāṇamīmāṃsā): Describes the process starting with the interaction of senses (or mind) with objects (akṣārthayoga). This leads to darśana (perception of existence, "something is there"), followed by avagraha (grasping of general features, usually within an antarmuhūrta period), then īhā (investigation, often involving doubt), and finally apāya (certainty). Dhāraṇā is seen as the retention of the impression of this certainty, often in the form of vāsanā. The key difference highlighted is the inclusion of darśana as a distinct stage before avagraha in the Pramāṇamīmāṃsā, and the classification of avagraha itself as an antarmuhūrta cognition that grasps primary specifics, unlike the Agamic arthāvagrah which grasps the general.
• Differences and Reasons: The section meticulously lists and explains the differences, such as the inclusion of darśana, the antarmuhūrta duration of avagraha, īhā being preceded by doubt, and the nature of dhāraṇā. Possible reasons for these divergences are explored, including logical refinements, addressing ambiguities in the Agamic tradition, and the need to integrate different philosophical viewpoints.
• Comparison with other Texts: The article compares Hemchandracharya's views with other prominent Jaina philosophical works like Pramāṇanayaprakāśa, Sarvārthasiddhi, Tattvārthavārttika, Jaina Tarkabhāṣā, and Sanmati Tarka ṭīkā, showing how Hemachandra built upon and refined earlier logical arguments while often staying true to the spirit of the Agamic tradition.
• Conclusion of Matijñāna Section: The analysis concludes that Hemachandra's treatment of matijñāna in Pramāṇamīmāṃsā is an attempt to make the Agamic tradition more logical and understandable, highlighting his insightful approach and establishing his reputation as "Kālīkālasarvajña."

In essence, the document is a two-part exploration: first, it validates Hemchandracharya's prophetic accuracy regarding societal decline, and second, it provides a scholarly examination of his contribution to Jaina epistemology by comparing his logical framework with earlier Agamic descriptions of cognition.