Jain Agamdhar Aur Prakrit Vangamaya

Here's a comprehensive summary of the Jain text "Jain Agamdhar aur Prakrit Vangmaya" by Muni Punyavijay, based on the provided pages:

Book Title: Jain Agamdhar aur Prakrit Vangmaya (Jain Agam Holders and Prakrit Literature) Author: Muni Shri Punyavijayji Maharaj Publisher: Z_Hajarimalmuni_Smruti_Granth_012040.pdf Catalog Link: https://jainqq.org/explore/210570/1

This essay, presented by Muni Shri Punyavijayji Maharaj at the Prakrit and Jain Dharma section of the All India Oriental Conference in Srinagar in 1961, is a profound exploration of the custodians and preservers of Jain Agams (scriptures) and the rich Prakrit literature. Muni Punyavijayji is lauded as a profound scholar of Jain Agamic literature, history, archaeology, Sanskrit, and Prakrit languages.

The essay aims to introduce the significant "Shrutdhar Acharyas" (scholars who preserved Jain scriptures) who played a crucial role in systematizing and transmitting the Jain canon. The author acknowledges that this effort is an attempt and may not be entirely successful, but hopes to offer new information.

Key Figures and Concepts Discussed:

• The Challenge of Preserving Jain Scriptures:

  • The current Twelve Angas were originally composed by Ganadhar (disciples of Mahavir).
  • In the early centuries after Mahavir's Nirvana, scriptures were transmitted orally from guru to disciple, not through books.
  • Jain ascetics, often drawn to external penance, had less inclination for scriptural study, leading to a natural decline in textual transmission.
  • The Jain ascetic code also prohibited the accumulation of many possessions, including books, further contributing to the risk of scriptural loss.
  • Despite these challenges, the preservation of the scriptures is considered a remarkable achievement, attributed to the efforts of various "Shrutdhar Acharyas."

• Key Shrutdhar Acharyas and Their Contributions:

  1. Sudharmaswami (Passed away 8 years after Mahavir's Nirvana): The present Angas are considered to be based on his recitations. His disciples' lineage eventually merged with that of Ganadhar Indrabhuti Gautam. Commentators consistently state that Sudharma provided the recitations of the Angas to Jambu. Even though the unbroken chain of his recitations is not fully preserved, the existing texts are connected to him.

  2. Shayyambhav (Passed away 83 years after Mahavir's Nirvana): He composed the Dashavaikalik Sutra for his son, Manak, establishing a new benchmark for Jain ascetic conduct. This work became so important that it gradually replaced the Acharaanga Sutra as the initial scripture taught to ascetics. Significant changes in the criteria for ascetic initiation and the qualification for pindakalpi (eating collected alms) are attributed to the influence of the Dashavaikalik Sutra. This scripture was also accepted by both Digambara and Yapaniya traditions for a considerable time.

  3. Regional Acharyas: The author refers to scholars whose names are unknown but who were proponents of specific interpretations of the Agams in different regions. Mention is made of Eastern, Western, and Southern Acharyas from the Sutrakritanga Sutra commentary and Southern and Latta Acharyas from the Vyavahara Sutra commentary. Latta refers to the region in Gujarat.

  4. Founders of 500 Orders/Instructions: Sthavir Ary Bhadrabahu Swami refers to "five hundred instructions" in the Aavashyak Niryukti. These instructions are traditions transmitted orally from Acharyas, not found in the Angas or Upangas. Examples include the liberation of certain beings and the description of cosmic events.

  5. Theoretical, Karmic, and Logical Acharyas:

     • Siddhantic Acharyas: Those who follow the tradition of Jain Agams.
     • Karmic Acharyas: Those who follow the tradition of karmic sciences.
     • Logical Acharyas (Tarkik): Those who expound Agamic principles using the methods of logic.
     • Differences in practices (Achara Bhed) and interpretations (Vyakhyan Bhed) among various communities, Ganas, etc., are noted.

  6. Bhadrabahu Swami (Passed away 170 years after Mahavir's Nirvana): Known as the last Shruthdhar Kevali. It is tradition that attempts to systematize the scriptures began in Pataliputra during his time. Although eleven Angas were known, the twelfth Anga was not known to anyone in Pataliputra. Bhadrabahu agreed to teach it, but due to the curiosity of his disciple Sthulabhadra, the twelfth Anga was not fully preserved. Only ten Purvas were transmitted to Sthulabhadra's disciples, leading to a partial break in the scriptural lineage. No Shruthdhar Kevali appeared after Bhadrabahu, and the tradition of ten Purvas continued. This marked the beginning of further scriptural fragmentation, culminating in the loss of the twelfth Anga and the preservation of only eleven. Even the current Prashnavyakaran Sutra is considered a result of a new recitation as it differs from its description in other Agams like Samavayana and Nandi. Bhadrabahu is credited with authoring Dasha, Kalpa, and Vyavahara. Some suggest he also authored Nishitha. The Nishitha Sutra is attributed to Vishakhgani Mahattara in some manuscripts. The commentaries suggest that Kalpa and Vyavahara were considered part of the Angabahya (external to Angas) scripture in the Digambara tradition, while Nishitha had a separate place. It's difficult to definitively say if Bhadrabahu's Kalpa and Vyavahara were identical to those accepted by the Digambaras. A significant contribution of Bhadrabahu was the systematization of Utsarga (general rule) and Apavada (exception) and the provision of penalties for offenses in the Vyavahara Sutra. The acceptance of his works as authoritative signifies his importance. His works established a new limit for ascetic conduct after the Dashavaikalik Sutra.

  • The debate about the author of Niryuktis: The author clarifies his position regarding the Niryuktis. He believes the currently available Niryuktis were authored by the second Bhadrabahu (brother of the astrologer Varahamihira, who lived in the 6th century CE), not the Shruthdhar Bhadrabahu. This doesn't negate the possibility that the Shruthdhar Bhadrabahu also composed Niryuktis. The tradition of Niryukti as a method of Agam commentary is ancient, as evidenced by the Anuyogadvara Sutra. The Anuyogadvara Sutra itself provides Niryukti-style verses and states that "Anugama" can be either "Sutanugama" or "Niryuktinugama." The Pakshika Sutra also mentions "saniryuktikam." The Niryukti of Govinda Vachaka is mentioned before the second Bhadrabahu. The author argues that if we consider Shruthdhar Bhadrabahu as a Niryukti composer, then Govinda Vachaka and others also composed Niryuktis, leading to the final compilation by the second Bhadrabahu. This is supported by the differing number of Niryukti verses in commentaries on the Dashavaikalik Sutra.

  7. Shyamacharya (Passed away 376 years after Mahavir's Nirvana): Author of the Prajnapana Upanga Sutra.

  8. Ary Suhasti (Passed away 261 years after Mahavir's Nirvana), Ary Samudra (Passed away 470 years after Mahavir's Nirvana), and Ary Manghu (Passed away 470 years after Mahavir's Nirvana): While they have no specific major works attributed to them, their beliefs regarding dravya-nikshepa (classification of substances) are mentioned in the Kalpa Churni.

  9. Padaliptacharya (Around 467 years after Mahavir's Nirvana): Author of the Prakrit story Tarangavati. A condensed version of this story by Acharya Yash exists. He also wrote a short Prakrit commentary on the Jyotishkarandaka Shastra. There is a debate about whether the commentary was by Padaliptacharya or Shivnandi.

  10. Aryarakshita (Passed away 184 years after Mahavir's Nirvana): Disciple of Ary Vajraswami. He is credited with being the author of the Anuyogadvara Sutra, which systematized the classification of "Anuyoga" (scriptural commentary methods). He helped loosen the strict adherence to interpretations based on naya (standpoints) and his work established the practice of scriptural commentary in a structured way.

  • The Concept of Anuyoga's Distinction: In ancient times, scholars would present scriptures by mixing four types of Anuyogas: Charana-karananuyoga (pure conduct), Dharmakathanuyoga (life stories of those with pure conduct), Ganitanuyoga (geography and astronomy related to those with pure conduct), and Dravyanuyoga (philosophical contemplation of those with pure life). Over time, due to the decline in intellect and memory, this method became difficult. Aryarakshita, recognizing this, relaxed the emphasis on the four Anuyogas and the rigid interpretation based on nayas. He suggested that only one Anuyoga might be prioritized based on the suitability of the speaker and listener. This led to the division of existing Agams into categories based on these four Anuyogas.

  13. Kalikacharya (Around 605 years after Mahavir's Nirvana): Contemporary of Shalivahana. He revived the Prathamanuyoga (collection of Jain narratives). He also authored Gandikanuyoga and Lokaanuyoga (related to astrology). He is also credited with creating the Sangrahani-gathas (summary verses of Jain Agamic subjects), which can be considered as a subject index of the Agams.

  14. Gunadhara (Between 614-683 years after Mahavir's Nirvana): Author of Kashayapahuda, accepted as an Agam by the Digambara tradition.

  15. Acharya Dharasen, Pushpadanta, and Bhutabali (Between 614-683 years after Mahavir's Nirvana): Authors of the Shatkhandagama, a foundational text for the Digambara tradition.

  16, 17. Ary Manch and Nagahasti: These Acharyas played a significant role in preserving the tradition of Kashayapahuda. Yativrushabha studied under them. They are mentioned in the Nandi Sutra's lineage. The author notes that Ary Mangkhu mentioned in the Nandi Sutra is the same as Ary Manch. It's highlighted that the later sectarian division between Shvetambara and Digambara was not clear during the time of some early scholars.

  18. Acharya Shivasharma (Before 825 years after Mahavir's Nirvana): Author of Karmaprakriti and Shatakarma, both dealing with the doctrine of karma.

  19, 20. Skandilacharya and Nagarjunacharya (Between 827-840 years after Mahavir's Nirvana): Proponents of Mathuri or Skandili and Valabhi or Nagarjuni recitations, respectively. They were contemporaries who helped document the Jain Agams during a period of famine and scattering of scholars. They could not meet, leading to the continued study of their respective traditions. The current Jain Agams are indebted to their efforts.

  21. Sthavir Ary Govinda (Before 850 years after Mahavir's Nirvana): Originally a Buddhist, he later converted to Jainism and authored Govinda Niryukti, which discussed the vitality of elements like earth and water. He is mentioned in the commentary of the Dashavaikalik Sutra.

  22, 23. Devardhigani and Gandharva Vadivetal Shantishuri (663 years after Mahavir's Nirvana): Devardhigani led the compilation and writing of Jain Agams at Valabhi, harmonizing the Mathuri and Nagarjuni recitations. Gandharva Vadivetal Shantishuri was associated with the Valabhi recitation tradition. The author discusses the origin of the Shvetambara sect in relation to these events. The Mathuri recitation was favored for its organization and inclusion of texts like Jyotishkarandaka. The text mentions the differing recitations of Nagarjunacharya in commentaries.

  24. Bhadia Charya: Disciple of Sthavir Dooshagani. Mentioned in commentaries on Dashavaikalik Sutra.

  25. Dattilacharya: His views are also mentioned in the Dashavaikalik Sutra commentaries.

  26. Gandhahasti: Acharya Shilanka mentions him as the author of the commentary on the first study of the Acharaanga Sutra. The Himavant Sthiravali mentions him as the author of Tattvartha Ganda-hasta Mahabhashya and commentaries on the eleven Angas. The author questions the extent of the Himavant Sthiravali's claims, noting the absence of his eleven Anga commentaries in later works. It's suggested that the name "Gandhahasti" might have been used metaphorically for other scholars as well, such as Siddhacharya.

  27. Haribhadra Suri: Also known as Bhavaviraha or Virahanka. He is credited with composing 1444 works, though many are lost. He was an expert in Jain Agams and philosophy. His works include commentaries on Aavashyak, Nandi, Anuyogadvara, Dashavaikalik, Prajnapana, Jivabhigama, and Pindaniryukti. He wrote two commentaries on the Aavashyak Sutra, one of which, the Shihitah, is available, while the Brihadvritti is lost. He also enriched Prakrit literature with works like Samaraichhakaaha. He attempted to integrate philosophical elements into his works.

  28. Kotyacharya: Composed a commentary on Visheshavashyaka Mahabhashya.

  29. Viracharya (Two individuals): One completed Haribhadra's unfinished commentary on Pindaniryukti, and another wrote an independent commentary.

  30. Shilankacharya (10th century CE): Authored commentaries on Acharaanga and Sutrakritanga. He is distinct from Shilank, the author of Chatuppanna Mahapurisa Chariya.

  31. Vadivetal Shantishuri (11th century CE): Author of the Paiya Teeka on the Uttaradhyayana Sutra. This commentary is rich in Prakrit and served as a source for later commentaries.

  32. Dronacharya (12th century CE): An expert in Jain and other philosophical schools. He revised commentaries by Abhayadevasuri and authored Oghaniryukitivrutti.

  33. Abhayadevasuri (12th century CE): Known as the "Navanga Vrittikara" for his commentaries on nine Angas, including Sthanaanga and Samavayanaanga. He compiled and organized texts, noting variations and recitations.

  34. Maldhari Hemachandrasuri (12th century CE): A knowledgeable scholar of Jain Agams. He wrote a commentary on Visheshavashyaka Mahabhashya and Anuyogadvara Sutra. He also wrote a commentary on Haribhadra's Aavashyak Vritti. His works demonstrate profound scholarship. He also authored other treatises and works in Prakrit, enriching the language.

  35. Acharya Malayagiri (12th-13th century CE): He was a companion and revered by Acharya Hemachandra. He composed extensive commentaries on various Jain Agams, totaling over a hundred thousand verses. He was also proficient in mathematics, philosophy, and the doctrine of karma. He authored the grammar Malayagirishabdanushasana. Many of his original works are lost.

  36. Shri Chandrasuri (Two individuals): One was a disciple of Hemachandrasuri, and the other was a disciple of Shri Shilabhadrasuri and Dhaneswarasuri. The latter is the focus here and is credited with commentaries on Nyayapravesha, Nishitha Churni, and Nandi Sutra Vritti.

  37. Acharya Kshemakirti (1332 CE): He competently completed the commentary on Brihatkalpa started by Malayagiri.

  Minor Authors and Commentators: The text also briefly mentions numerous other scholars who composed commentaries (vritti, laghuvrutti, panjika, avachuri, dipika, tippana, etc.) on Jain Agams, thereby contributing to the preservation and understanding of the scriptures.

• Prakrit Literature:

  • Prakrit literature is vast and diverse, encompassing Jain Agams, Jain treatises, Jain biographies/narratives, hymns/stotras, grammar, lexicons, prosody, rhetoric, poetry, drama, and proverbs.
  • Jain Agams: The primary division is into Anga Agams (composed by Ganadhar) and Angabahya Agams (composed by other Acharyas). These are further classified as Kalika (time-bound) and Utkalika (any time). The current classification includes Angas, Upangas, Chedas, Moola Agamas, Shesha Agamas, and Prakirnakas. The number of Agams has decreased over time.
  • Prakrit Literature's Importance: The author emphasizes the immense cultural and historical value of Prakrit literature. It is a rich source for understanding language, culture, and history.
  • Linguistic Study of Prakrit: The author critiques the current understanding of Prakrit languages, suggesting that relying solely on later grammatical works and texts is insufficient. He argues for a more rigorous study of ancient manuscripts and the influence of regional dialects on Prakrit, especially in the context of Jain religious discourse. The interaction between Jain and Sanskrit scholars, and the use of Prakrit by both, is highlighted. The author points out that even prominent scholars like Dr. Pischel may have overlooked or not fully utilized the vast body of ancient Jain Prakrit literature.
  • Diverse Prakrit Works: The text lists numerous Prakrit works including narratives (Vasudevahindi, Kuvalayamala, Dhurtaakhyana), dramas, and verses, emphasizing their contribution to the richness of Prakrit literature. It also notes the presence of works on subjects like politics, gemology, physiognomy, dream interpretation, and medicine in Prakrit literature.

Conclusion:

Muni Punyavijayji Maharaj's essay is a monumental effort to trace the lineage of Jain scriptural custodians and highlight the vastness and importance of Prakrit literature. It underscores the dedication of Jain scholars throughout history in preserving and elaborating upon the sacred teachings, while also recognizing the profound linguistic and cultural contributions of Prakrit literature to Indian heritage. The essay implicitly calls for continued research and a deeper appreciation of these ancient texts.