Jain Agam Aur Agamik Vyakhya Sahitya Ek Adhyayan

Here is a comprehensive summary in English of the provided Jain text:

Book Title: Jain Agam aur Agamik Vyakhya Sahitya Ek Adhyayan (Jain Agamas and Agamic Commentary Literature: A Study) Author: Dr. Sudarshanlal Jain

This study by Dr. Sudarshanlal Jain provides a detailed exploration of the Jain Agamas, the authoritative ancient scriptures of Jainism, and the vast body of literature that explains and elaborates upon them.

The Jain Agamas:

• Definition and Importance: Jain Agamas are defined as the authentic ancient texts that expound the principles taught by Lord Mahavir. They are considered authoritative for resolving doubts regarding Jain doctrine. Known as "Arsha Granthas" (works of sages) and "Shruta Granthas" (works of tradition), they are divided into two main categories:

  1. Anga Pravishtha (Angas): Composed by the direct disciples (Ganadharas) of Lord Mahavir. These are considered the most paramount. They are also referred to as "Ganipitaka" (akin to the Buddhist Tripitaka) and "Vedas" (akin to Brahmanical Vedas). There are twelve Angas, hence they are also called "Dvadashanga" (Twelve-Angas).
  2. Anga Bahya (Outer-Angas): Composed by later learned Acharyas.

• Doctrinal Basis: All Agamas, whether Angas or Anga Bahyas, are considered to be founded on the teachings of Lord Mahavir, though their textual composition is attributed to Ganadharas or subsequent learned Acharyas.

• Transmission and Loss:

  • Digambara Tradition: The tradition of oral transmission (Shruta Parampara) continued until 683 years after Mahavir Nirvana. Due to a lack of efforts to codify them, all twelve Angas and fourteen Anga Bahyas were lost. However, in the absence of the original Agamas, the Digambara tradition considers Shatkhandagama and Kashayapahuda (composed by those knowledgeable in parts of Drishtivada, the twelfth Anga) and their commentaries Dhavala and Jayadhavala as Agamas. They also accept some other texts.
  • Shvetambara Tradition: According to the Shvetambara tradition, the Agamas, received through memory, were compiled and written down around 980 years after Mahavir Nirvana during the final Valabhi recension by Devardhi Kshamashraman. The twelfth Anga, Drishtivada, was not remembered by anyone at that time, leading to its loss. Consequently, the number of Angas was reduced to eleven.

• Number of Anga Bahyas: There are differing views on the number of Anga Bahyas:

  • Digambara Tradition: Lists 14 Anga Bahyas.
  • Shvetambara Tradition (Sthanakvasi): Lists 21 Anga Bahyas (12 Upangas, 4 Mulasutras, 4 Chedasutras, and 1 Avasyak).
  • Shvetambara Tradition (Murtipujaka): Lists 34 Anga Bahyas (12 Upangas, 5 Chedasutras, 5 Mulasutras, 8 other texts, 30 Prakirnakas, 12 Niyuktis, and Vishheshavasthak Mahabhashya).
  • Combined with the 11 Angas, the Shvetambara traditions recognize 32 (Sthanakvasi) or 45 (Murtipujaka) or even 84 Agamas.

• Language: Shvetambara Agamas are composed in Ardhamagadhi Prakrit, while Digambara Agamas are in Jain Shauraseni Prakrit.

• Classification of Agamas: The clear division of Agamas into Angas, Upangas, etc., is first found in the commentary of Bhavaprabh Suri (18th century) on the Jainadharmavarasthotra. The ancient tradition first divided Agamas into "Avasyak" (essential) and "Avasyakavyatirikt" (non-essential). The latter was further divided into "Kalika" (studied at specific times) and "Utkalika" (studied at other times). Later, Shvetambaras considered all Angas except Drishtivada as Kalika.

Brief Introduction to Agamic Texts (Angas):

The text then provides a brief overview of the twelve Angas:

1. Acharanga: Focuses on the conduct of monks.
2. Sutrakritanga: Contains religious teachings and refutations of non-Jain doctrines.
3. Sthananga: Arranged by number, from one to ten.
4. Samavayanga: Similar to Sthananga, describing 100 "samavayas" (combinations).
5. Vyakhyaprajnapti (Bhagavati): Explanatory, also known as Bhagavati due to its size and reverence.
6. Jnātādharmakathā: Contains religious narratives and provides insights into contemporary history and culture.
7. Upāsakadasha: Narrates the stories of ten lay followers.
8. Antakr̥dasha: Stories of those who have ended their cycle of rebirth.
9. Anuttaropapātikadasha: Describes individuals born in the highest celestial realms.
10. Prashnavyākaraṇa: Deals with questions and answers, though it primarily discusses the five causes of karma (asrava) and five means of restraint (samvara).
11. Vipākasūtra: Discusses the fruits of actions (karma).
12. Drishtivada: This Anga is lost and contained all descriptions of one's own and others' doctrines. It was a vast scripture and is considered the source of the Digambara texts Shatkhandagama and Kashayapahuda.

Anga Bahya Texts:

These are further categorized:

• Upangas: Composed by Sthaviras, they are independent works. The text lists 12 Upangas including:

  • Aupapātika: Describes the city of Champa and Mahavir's teachings in response to questions about human rebirth.
  • Rājapraśnīya: Features the dialogue between King Pradesi and Muni Keshi.
  • Jīvājīvābhigama (Jīvābhigama): Details the distinctions between soul (jiva) and non-soul (ajiva).
  • Prajñāpanā: Describes 36 concepts.
  • Sūrya Prajñapti: Describes the sun, moon, and stars.
  • Jambūdvīpa Prajñapti: Information about Jambūdvīpa, including Bharatavarsha and King Bharata.
  • Chandra Prajñapti: Similar to Surya Prajñapti.
  • Niryāvaliya: Contains stories of kings like Kunika and others, useful for understanding Magadha's history.
  • Kalpāvatansikā: Stories of King Shrenik's ten grandsons.
  • Pushpikā, Pushpchūlikā, Vr̥ṣṇidaśā: Other narrative works.

• Mūlasūtras (Basic Sutras): These texts deal with fundamental rules of monastic life. While the name "Mulasutra" is not found in ancient Agamas, Uttarādhyayana and Daśavaikālika are universally accepted as Mūlasūtras. Others like Avasyak, Nandī, and Anuyogadvara are also prominent. Some include Oghaniryukti, Pindanyukti, and Pākṣikasūtra due to their importance.

  • Uttarādhyayana: A significant and ancient work with 36 studies, some narrative, some didactic, and some philosophical.
  • Daśavaikālika: Ancient and important, with 10 studies, named as it was studied at dusk. It describes the conduct of monks.
  • Avasyak: Includes six essential daily practices.
  • Nandī and Anuyogadvara: Like appendices to the Agamas.
  • Oghaniryukti: Describes general monastic conduct in a narrative style.
  • Pākṣikasūtra: A part of Avasyak, describing bi-monthly monastic repentance.

• Chēdasūtras (Excision Sutras): These describe penance procedures for monks and nuns and are considered the oldest parts of the Agamas. They are concise and comparable to the Buddhist Vinaya Pitaka. There are differing views on their number, with a maximum of six and a minimum of four.

  • Daśāśrutaskandha (Ācāradaśā): Composed by Acharya Bhadrabahu.
  • Br̥hatkalpa (Kalpasūtra):
  • Vyavahāra: Considered most important among Chedasutras.
  • Mahānishītha: The available Mahānishītha is an emendation by Haribhadra Suri.
  • Jītakalpa: Authored by the commentator Jinabhadra Gani Kshamashraman.

• Prakīrṇakas (Miscellaneous): While thousands exist, 10 are recognized at the Valabhi recension. The text lists 10 prominent ones, particularly accepted by Murtipujakas:

  • Chatuḥśaraṇa: Regards the Arhat, Siddha, monk, and divinely proclaimed Dharma as refuge.
  • Ātura Pratyākhyāna: Discusses child and wise death.
  • Mahāpratyākhyāna: Describes renunciation.
  • Bhaktaparishā: Describes a type of death.
  • Tandulavaicārika: Discusses women and conception, and consumption of rice.
  • Samstāraka: Describes the importance of a bed of grass during death.
  • Gacchācāra: Describes the conduct of monks in a community (gaccha).
  • Gaṇividyā: Discusses astrology.
  • Devendrastava: Describes 32 celestial kings.
  • Maraṇasamādhi: Discusses peaceful death. The text also mentions other Prakirnakas.

Agamic Commentary Literature:

This literature aims to elucidate the mysteries of the original Agamas, with authors often establishing their own viewpoints. Some commentary works became so famous that they were incorporated into the Agamas themselves, highlighting their significance. This literature is crucial for understanding Indian culture, art, archaeology, philosophy, history, and literature. It is divided into five types:

1. Niryukti (Nijjuti): Verse-based commentaries in Prakrit.
2. Bhashya (Bhāsa): Verse-based commentaries in Prakrit.
3. Churni (Chunni): Prose commentaries in mixed Sanskrit-Prakrit.
4. Sanskrit Commentaries.
5. Commentaries in Vernacular Languages.

• Niryuktis: These primarily explain technical terms using the "Nikshepa" method, which involves presenting multiple possible meanings and then selecting the relevant one. Their purpose is to clarify technical terms and establish their connection to the original sutras. Written in verse and Prakrit, their composition period is estimated between 500-600 CE. Prominent authors include Acharya Bhadrabahu II. The text lists 10 significant Niryuktis.

• Bhashyas: Written to elaborate on the concise and cryptic Niryuktis. Not all Niryuktis have Bhashyas, and some Bhashyas are on the original sutras themselves. They are in verse and Prakrit. Famous commentators include Jinbhadra Gani and Sanghadasa Gani. The text lists 10 major Agam texts with Bhashyas.

• Churnis: These are prose commentaries in Prakrit or mixed Sanskrit-Prakrit. Jinadasa Gani Mahattar (650-750 CE) is considered the author of many Churnis. The text lists numerous major Churnis on Agamas.

• Sanskrit Commentaries: Due to the influence of Sanskrit, many Sanskrit commentaries were written. The earliest is the self-commentary by Acharya Jinabhadra Gani Kshamashraman on his Vishheshavasthakbhashya. Prominent commentators include Haribhadra Suri, Shīlānka Suri, Abhayadeva Suri, and Malayagiri.

• Commentaries in Vernacular Languages: Extensive commentaries have also been written in languages like Hindi, Gujarati, and English, including critical research theses.

Conclusion:

The study concludes that the Jain Agamas and their commentary literature are not only an invaluable treasure for Jains but also a vital resource for Indian civilization, culture, history, and philosophy, as well as linguistics. Their availability is crucial for understanding these aspects.