Jain Vangamaya Aur Uska Kramik Vikas

This document, an excerpt from "Jain Vangamaya aur uska Kramik Vikas" by Madan Mehta, discusses the historical development and transmission of Jain literature, particularly the Agamas. Here's a comprehensive summary:

I. The Nature and Transmission of Jain Literature (Agamas):

• Agamas: The core of Jain scripture, known as Agamas, is believed to be the teachings of Tirthankaras.
  • Two Types:
    • Arthāgama (अर्थागम): The meaning or essence of the Tirthankara's discourse.
    • Sūtrāgama (सूत्रागम): The structured and formulated version of these teachings by the Ganadharas (disciples of the Tirthankara).
• Transmission:
  • Digambara Tradition: Believes the Tirthankara's speech (Divya Dhvani) is ineffable and transforms into the listeners' own languages in the Samavasarana.
  • Shvetambara Tradition: Believes Tirthankaras preach in Ardha-Magadhi, which then translates into the languages of all present.
• Role of Ganadharas: The Ganadharas organized and codified the Tirthankara's teachings into the Twelve Angas (Dvādashāṅgī). The twelfth Anga, Drishtivada, is believed to be lost. The Ganadharas were also the holders of the "Fourteen Purvas" and the entire Ganapithaka.
• Oral Tradition: For a long time, Jain knowledge was transmitted orally from teacher to disciple (Shruta). This "river of knowledge" flowed from one generation to the next. This oral tradition is also referred to as "Shruta" (what is learned by hearing).

II. The Lineage of Succession and the Role of Aryas:

• Post-Mahavira: After Lord Mahavira's Nirvana, his eleven Ganadharas also attained Nirvana, except for Indrabhuti Gautama and Arya Sudharma.
• Arya Sudharma: As the senior disciple and the last to attain Nirvana after Mahavira, Arya Sudharma became Mahavira's successor and the bearer of the Dvādashāṅgī. He is credited with the compilation of the current Agamic literature, which is based on Mahavira's teachings.
• Continuity: All existing monastic traditions are said to originate from the "Soudharma" tradition, referring to the lineage stemming from Arya Sudharma.

III. The Structure and Categories of Jain Agamas:

• Twelve Angas (द्वादश अंग): The primary scriptures, compiled by the Ganadharas. These include: Acārāṅga, Sūtakṛtāṅga, Sthānāṅga, Samavāyāṅga, Vyākhyāprajñapti (Bhagavati), Jñātādharmakathā, Upāsakadashāṅga, Antakṛddaśā, Anuttaropapātikadaśā, Praśnavyākaraṇa, Vipāka, and Drishtivada (lost).
• Twelve Upangas (द्वादश उपांग): Composed by later Sthavira Acharyas. They supplement the Angas and include: Uvavaiya, Rāyapasenaiya, Jīvājīvābhigama, Paṇṇavaṇā, Sūraprajñapti, Candraprajñapti, Jambu dvīpa prajñapti, Niryāvaliya, Kappavadamsia, Puṣpīyā, Puṣpacūliyā, and Vahidaśā. The author notes a lack of clear interrelationship between the Upangas and Angas based on subject matter.
• Six Chedasutras (छेदसूत्र): These deal with the rules of conduct for monks, as laid down by Mahavira and codified with some modifications by later Acharyas. Essential for the study of monastic life, they include: Niśītha, Mahāniśītha, Vyavahāra, Daśāśrutaskandha, Bṛhatkalpa, and Pañcakalpa.
• Four Mulasutras (मूलसूत्र): Considered to contain the fundamental essence or core principles of Mahavira's teachings. They are: Uttarādhyayana, Daśavaikālika, Āvaśyaka, and Piṇḍa Niryukti and Oghaniryukti. The author speculates on the origin of the term "Mula" (root/fundamental), suggesting it refers to the selection of Mahavira's core ideas or the comprehensive collection of dharma, conduct, philosophy, and ideals.
• Ten Prakīrṇakas (दस प्रकीर्णक): Miscellaneous texts compiled by disciples of Tirthankaras on various topics. The current ten recognized Prakīrṇakas are: Catuśaraṇa, Āyur-pratyākhyāna, Mahā-pratyākhyāna, Bhakta-pariññā, Taṇḍulavaiyālika, Santhāgāra, Gaṇācāra, Gaṇividyā, Devendra-stava, and Maraṇa-samādhi.
• Nandisūtra and AnuYogadvāra:
  • Nandisūtra: Composed by Acharya Devardhigani, it is a significant text with profound insights into various subjects, contributing significantly to the development of Jain literature.
  • Anuyogadvāra: Composed by Acharya Ārryakshit, this text is in a question-and-answer format, simplifying complex subjects and offering illumination through dialectic.

IV. The Division of Jain Tradition and the Agam Vasana:

• Pre-Bhadrabahu: The Shvetambara and Digambara traditions were largely in agreement regarding the Agamas up to the time of Acharya Bhadrabahu.
• Arya Yashobhadra: Appointed two successors, Arya Sambhutivijaya and Arya Bhadrabahu. Sambhutivijaya was responsible for the overall Sangha management, while Bhadrabahu, a proponent of Chedasutras and a holder of the Fourteen Purvas, focused on scripture. His passing marked the end of the Fourteen Purva tradition.
• First Vasana (Council): During a severe twelve-year famine in the time of Acharya Bhadrabahu, the Sangha was disrupted, leading to the loss of significant oral knowledge. After the famine, the remaining scholars gathered at Pataliputra and under the leadership of Acharya Sthulibhadra (Bhadrabahu's successor), they recompiled the eleven Angas. This is considered the First Vasana.
• Second Vasana (Council): Approximately seven hundred years after Mahavira's Nirvana, another twelve-year famine occurred, disrupting the oral tradition. To preserve the Agamas, a council was held in Mathura under the leadership of Acharya Skandila, resulting in the "Mathuri Vasana." Simultaneously, another council was held in Valabhi (Gujarat) under Acharya Nagārjuna, yielding the "Valabhi Vasana." These Vasanas involved compiling the Agamas based on the memory of scholars. The author notes that the memory-based compilation led to some repetition and a less systematic approach.
• Third Vasana (Council): About one thousand years after Mahavira's Nirvana, under the leadership of Acharya Devardhigani Kshamashraman, the Third Vasana was conducted in Valabhi. This council involved the systematic writing down of all Agamic literature. The author emphasizes the immense debt owed to Acharya Devardhigani for preserving the Agamic literature in written form, without which it would have been lost.
• Impact of Writing: The written form of the Agamas provided a stable repository of knowledge. This led to the proliferation of commentaries and annotations (Chūrṇīs and Ṭīkās) by prominent Acharyas like Haribhadra, Shilanka, Shantyakarya, Malladhari Hemchandra, Malayagiri, Kshemakirti, and Abhayadeva Suri, who clarified the texts. The author also mentions the establishment of knowledge centers in various cities and the growing interest in Sanskrit alongside Prakrit.

V. Shvetambara and Digambara Acceptance of Agamas:

• Shvetambara Acceptance: The Shvetambara community primarily accepts 45 Agamas, including 11 Angas, 12 Upangas, 6 Chedasutras, 4 Mulasutras, and 10 Prakīrṇakas.
• Digambara Acceptance: The Digambara tradition does not acknowledge the Anga-Upanga literature in its present form. They believe that five hundred years after Mahavira's Nirvana, neither the Angas nor the holders of the original knowledge remained. They state that only the knowledge of the Purvas and a partial understanding of the eleven Angas survived, which was later compiled by subsequent Acharyas.
• Divergence: The divergence between the Shvetambara and Digambara traditions in their acceptance of scripture began after Acharya Ayasambhava.

VI. The Present State and Future of Jain Literature:

• Knowledge Repositories: Knowledge centers in places like Khambhat, Patan, and Jaisalmer continue to hold invaluable Jain texts, testifying to the ongoing efforts in preserving this literature.
• Publication: Jain Agamas have been published in various languages. The author advocates for collaborative efforts among different sects to further enhance the glory and reach of Jain literature.

In essence, the book traces the journey of Jain literature from the oral teachings of the Tirthankaras through the diligent efforts of Ganadharas and subsequent Acharyas, highlighting the challenges of preservation, the impact of famines and oral transmission, the crucial role of Vasanas (councils) in codifying and writing down the scriptures, and the eventual divergence in textual acceptance between the Shvetambara and Digambara traditions. It underscores the immense effort and dedication involved in safeguarding this rich spiritual and philosophical heritage.