Jain Agamo Ke Bhashya Aur Bhashyakar

This document, titled "Jain Agamo ke Bhashya aur Bhashyakar" (Commentaries and Commentators of Jain Agamas) by Pushkar Muni, is a comprehensive exploration of the commentary literature within the Jain tradition. It focuses on the critical role of bhashya (commentaries) and bhashyakars (commentators) in understanding the profound and intricate secrets of the Jain Agamas (scriptures).

The book highlights that commentaries are vital for unlocking the knowledge, science, culture, and history embedded within the Agamas. It categorizes bhashyas as metrical commentaries written in Prakrit, often with usage of Magadhi and Sauraseni, primarily in the Arya meter. These commentaries are rich with ancient traditions, folk tales, and the ethical principles of the Nirgranthas (ascetics).

The text identifies two prominent bhashyakars:

• Jinabhadra Gani Kshamasraman: He is considered a highly significant figure in Jain literature. While details about his birthplace and parents are scarce, his works, particularly the Visheshavasthaka Bhashya and Jitakalpa Bhashya, are highly regarded. The text notes that his status was recognized more after his demise. It debunks a later claim that he was a direct disciple of Haribhadra Suri, as historical evidence suggests Haribhadra lived a century after Jinabhadra. The discovery of a manuscript of the Visheshavasthaka Bhashya from Saka Samvat 531 suggests a connection between Jinabhadra and Valabhi. An account from the Vividha Tirtha Kalpa by Jinaprabha Suri suggests Jinabhadra's involvement in recovering the Mahanishitha Sutra from damage by termites, indicating a connection to Mathura. Inscriptions found in Akotaka identify him as a Vacharyacharya (master of recitation) belonging to the Nivriti lineage. The text also discusses the interchangeability of terms like Vachak, Vacharyacharya, and Kshamasraman, suggesting they all refer to masters of scriptures. Jinabhadra is described as a master of Agamas, a guide to knowledge, and one who could explain both Jain and non-Jain philosophies with profound logic. The Visheshavasthaka Bhashya is considered his magnum opus, offering in-depth analysis of Jain philosophical concepts like knowledge, proof, ethics, Syadvada, Nayavada, and Karmavada, often comparing them with other philosophical systems. The Jitakalpa Bhashya is noted for its commentary on various other commentaries and its detailed discussion of penance and the conduct of ascetics. The estimated period of Jinabhadra Gani Kshamasraman is around Vikram Samvat 650-660.

• Sanghadasa Gani: The text mentions Sanghadasa Gani as another important commentator, though biographical details are lacking. It suggests the possibility of two ascetics named Sanghadasa. One is credited with Brihatkalpa Laghu Bhashya and Panchakalpa Mahabhashya, while the other authored the first part of Vasudevahindi. The text establishes that the Sanghadasa Gani who wrote Brihatkalpa Laghu Bhashya preceded Jinabhadra, based on Jinabhadra's references to Vasudevahindi in his Visheshanavati. Sanghadasa Gani is recognized as a profound scholar of Agamic literature and Chedasutras. His works, Brihatkalpa Laghu Bhashya and Panchakalpa Mahabhashya, are described as extensive treatises. The Brihatkalpa Laghu Bhashya offers detailed explanations of the Brihatkalpa Sutra and contains valuable information on Indian culture. It delves into the conduct of Jain ascetics, the classification of villages, celestial bodies, and the practices of the Jinakalpika and Sthavirakalpika ascetics. The Panchakalpa Mahabhashya elaborates on five types of kalpas (rules or categories), with numerous sub-classifications. The Nishitha Bhashya, also attributed to Sanghadasa Gani, contains various ethical discussions and folk tales.

The book also mentions other commentaries and their authors, though with less detail:

• Vyavahara Bhashya: The author remains unknown. It discusses the conduct of ascetics, penance, and various aspects of monastic life.
• Oghaniryukti Laghu Bhashya and Brihad Bhashya: The authors are not identified. These works discuss ascetic conduct, vows, self-control, and meditation.
• Pinda Niryukti Bhashya: The author is unknown. It focuses on the concept of pinda (alms) and related practices.
• Uttaradhyayana Bhashya and Dashavaikalika Bhashya: While independent commentaries are not readily available, their verses are found within other commentaries like Haribhadra Suri's Vritti, indicating their existence and the commentator's precedence over the Churņikāra (another type of commentary).

In conclusion, the book emphasizes the immense value of bhashya literature in preserving and interpreting the rich philosophical, ethical, and historical heritage of Jainism. It highlights the intellectual contributions of commentators like Jinabhadra Gani and Sanghadasa Gani, whose works continue to be fundamental for understanding the Jain Agamas. The text also notes that while some of these commentaries have been published, others remain in manuscript form.