Jain Parampara Me Purvagyan Ek Vishleshan - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Jain Parampara me Purvagyan Ek Vishleshan" by Nagrajmuni:

The text, "Analysis of Prior Knowledge in the Jain Tradition," by Muni Nagraj, delves into the concept of Purvagyan (Prior Knowledge) within Jain literature. It explores the origin, nature, and eventual integration of this knowledge within the broader Jain canon.

Two Traditions of Knowledge in Jainism:

The author identifies two primary traditions of learned individuals in the Jain tradition: Purdhar (holders of the Puras) and Dvadashangavetta (masters of the Twelve Angas). The Puras are considered to encompass all Shruta (scriptural knowledge) or everything that can be expressed through speech. There were fourteen such Puras. Those who possessed the knowledge of these fourteen Puras were known as Shruta Kevalis (those who know through scripture).

The Tradition of Prior Knowledge (Purvagyan):

There are two main viewpoints regarding the origin and nomenclature of Purvagyan:

Pre-Mahavira Origin: One view suggests that Purvagyan existed before Lord Mahavira. The term 'Purva' (prior/ancient) is applied because this knowledge predates the scriptures composed after Mahavira's time.
Composition Before the Dvadashanga: Another perspective posits that the Purva scriptures were composed by the Ganadharas (chief disciples of the Tirthankara) based on the three fundamental principles of Arhat-spoken knowledge. These fourteen Shastras (treatises) contained the entirety of Shruta. They are called Chaudah Purva (Fourteen Puras) because they were composed before the Dvadashanga (the Twelve Angas). The complex and profound subjects within Shruta were explained in a scholarly manner in these Puras. Due to their difficulty, they were primarily accessible to scholars, while the Dvadashanga was created for the benefit of the general populace, simplifying the content.

Inclusion of Puras in Drishtivada:

The twelfth part of the Dvadashanga is named Drishtivada (the view of perspectives). It is divided into five sections: Parikarma, Sutra, Purvanuyoga, Purvagata, and Chulika. The fourth section, Purvagata, is considered to contain the fourteen Purvagyan. Although the Dvadashanga was created based on Purvagyan, it was deemed important not to abandon the Purvagyan itself, leading to its inclusion within Drishtivada. This signifies that important subjects of Jain philosophy were analyzed in great detail within the Puras.

Prohibition of Drishtivada for Women:

The text highlights a significant point: women were forbidden from studying Drishtivada. This prohibition is explained by Bhashyakara (commentators) like Acharya Maladhari Hemachandra and Acharya Jinabhadragani Kshamashraman. The reasons cited are that women are considered to be inherently "trivial," "proud," and possess "fickle senses" and "weak intellects." Their nature, it is argued, would lead them to misinterpret the profound knowledge of Drishtivada, leading to pride and potentially unfavorable rebirths. Therefore, Tirthankaras, out of compassion, prohibited women from accessing this knowledge. Instead, the remaining eleven Angas were created for their benefit, enabling them to acquire scriptural knowledge.

The author critically examines these traditional arguments, suggesting that attributing such weaknesses as inherent "womanhood" is debatable. He argues that qualities like absence of pride, straightforwardness, control of senses, and intellectual sharpness can be cultivated through upbringing and effort, not solely tied to gender. He points out that women are capable of achieving the highest spiritual states, including the Tirthankara-nama-karma, raising questions about why they would be deemed unfit for Drishtivada.

Another Perspective on Women and Drishtivada:

A different scholarly viewpoint suggests that Purvagyan is labdhyatmak (achieved through special attainment). It requires not just study but also specific spiritual practices, which may include periods of solitary confinement. Due to their particular physiological constitution, women are considered unable to undertake these specific practices, thus the prohibition. This reason is presented as worthy of consideration.

Chronology of Purva Composition:

The Acharya Niryukti presents a different chronological perspective, mentioning the composition of the Achārānga first, followed by other Angas and literature. This contrasts with the more common view that the Puras were composed before the Dvadashanga. The author acknowledges this divergence and calls for further research to resolve it.

Overall Conclusion on Purva Literature:

Considering all perspectives, it is clear that the tradition of Purva literature likely predates the Dvadashanga and primarily dealt with philosophical and ontological subjects. It was intended for individuals with a philosophical inclination and a taste for abstract principles, not for the general public. For the benefit of children, women, the elderly, the less intelligent, or those with limited capacity to grasp complex truths, the principles of Dharma were explained in Prakrit, leading to the creation of simplified doctrines.

Language of Purva Literature:

The sheer volume of Purva literature is so immense that it's considered impossible to fully express it in written form. The text uses an analogy of an enormous amount of ink required to write the Puras, suggesting that Purvagyan is not entirely a subject of words but rather a form of inner attainment or spiritual capacity. However, it is acknowledged that whatever could be expressed in language was indeed conveyed.

The question of the language of the Puras is then discussed. While the common assumption is that they were composed in Sanskrit, some scholars disagree, arguing that Purvagyan, being a form of attainment, could be expressed in any language. However, considering the tradition of Purdharas with progressively diminishing numbers, it's likely that whatever aspect of this knowledge was verbalized relied on a specific language. If it was Sanskrit, a question arises about Jainism's emphasis on Prakrit (Ardhamagadhi) as the language of Tirthankaras' sermons and divine speech. The author questions the accuracy of associating the Purva Shruta with Sanskrit, suggesting it might have been a later development when Sanskrit regained its literary prominence, and Jain scholars sought to connect their ancient texts to it to enhance their prestige.

Introduction to Purvagata and its Components:

The Purvagata section of Drishtivada contains extensive literature, including the fourteen Puras. The text then lists and briefly describes these fourteen Puras:

Utpādapurva: Deals with the origin and transformation of all substances and their modalities.
Agrāyaṇīyapurva: Describes the quantification and measurement of all substances, modalities, and souls.
Vīryapravāhapūrva: Discusses the vīrya (energy or power) of living beings, both those bound by karma and those liberated.
Asti-Nāsti-Pravāhapūrva: Explains what exists (like Dharma-dravya) and what does not exist (like the horn of a hare), or that all things exist in their own nature but not in the nature of others.
Jñānapravādapūrva: Provides a detailed analysis of the five types of knowledge (mati, shruta, avadhi, manahparyaya, kevala).
Satya-Pravādapūrva: Elaborately and subtly discusses satya (truth) in the sense of restraint or speech.
Ātma-Pravādapūrva: Describes the soul or jiva in various ways through different nayavāda (perspectives).
Karma-Pravādapūrva: Extensively details the eight types of karma (like jñānāvaraṇīya) concerning their nature, duration, potency, and quantity.
Pratyākhyānapūrva: Discusses pratyākhyāna (renunciation) with its various forms.
Vidyānupravādapūrva: Describes various supernatural powers and the means to achieve them, along with associated siddhis (accomplishments).
Avandhyapūrva: Explains auspicious knowledge, austerities, and restraints that are never fruitless, as well as fruitless activities like negligence.
Prāṇāyupravāhapūrva: Analyzes the five senses, mind, and other faculties, along with exhalation-inhalation and lifespan.
Kriyāpravādapūrva: Discusses physical and other actions, restrained actions, and unrestrained actions in detail.
Lokabindusārapūrva: Describes the ultimate knowledge, like the dot above an अक्षर (letter) in the world or the world of scripture, which is the cause of attaining the highest state.

Chulikas and Vastus:

Chulikas (appendices) are described as supplementary literature to the Puras, functioning as compilers of the expressed and unexpressed meanings within the sections of Drishtivada (Parikarma, Sutra, Purvagata, and Anuyoga). They elaborate on important meanings and unresolved issues discussed in these sections. The number of Chulikas associated with the first four Puras are: four for the first, twelve for the second, eight for the third, and ten for the fourth, totaling 34.

Alongside Chulikas, there is also a body of literature called Vastu (object/essence), considered analytical or augmentative of the Puras. These are viewed as texts for study within the Puras. The term Vastu also refers to the description of subtle states of being like micro-souls, depending on the audience. It is believed that all perspectives are incorporated within them. The text lists the number of Vastus for each of the fourteen Puras, totaling 225.

In essence, the text provides a scholarly exploration of Purvagyan, its historical context, its inclusion in the Jain canon, the controversies surrounding its accessibility, and the detailed content of the fourteen Puras and their associated literature.