Jainagamo Aur Agamik Vyakhyao Me Narad

Here's a comprehensive summary of the provided Jain text, "Jainagamo aur Agamik Vyakhyao me Narad" by Sadhvi Pramodkumari:

This text explores the presence and portrayal of the sage Narada within the Jain tradition, highlighting his appearances in various Jain scriptures and their interpretations.

Narada in Jain Scriptures:

• Early Mentions (4th-3rd Century BCE): Narada's earliest mention in Jain literature is found in the Rishibhashit. Here, he is referred to as Devanarada and depicted as an Arhat Rishi. Later Jain commentators consider the Rishis of Rishibhashit as Pratyekabuddhas (individuals who attain enlightenment independently without a teacher). The compilation hymn of Rishibhashit identifies Narada as a Pratyekabuddha during the era of Arishtanemi, establishing his contemporaneity with Arishtanemi and Krishna.

• Confirmation and Further Details (Jñātādharmakathā): This fact is further corroborated by the Jñātādharmakathā. This scripture clearly states that Narada was dear to Vasudeva Krishna and Baladeva Rama, and revered by the princes of the Yadava lineage like Pradyumna and Shambha. The Jñātādharmakathā also indicates his frequent presence in the households of Krishna and the Pandavas. While the Pandavas showed him due respect, Draupadi's failure to show him appropriate honor due to perceiving him as "aviraṭ" (unrestrained) and "asaṁyata" (uncontrolled) led to her incurring his displeasure.

• "Kachchhal Narada" vs. "Devanarada": The Jñātādharmakathā refers to him as Kachchhal Narada, while Rishibhashit calls him Devanarada. The author addresses the question of whether these are different individuals. However, based on the fact that both are mentioned as existing during the time of Arishtanemi, it is concluded that they are the same person.

• Dual Nature in Jñātādharmakathā: While Rishibhashit presents Narada with great respect, Jñātādharmakathā offers a more nuanced and even contradictory view. On one hand, Narada is described as extremely humble and virtuous. On the other hand, he is also depicted as having a "kalushitahṛdaya" (polluted heart). He is presented as a practitioner of brahmacharya (celibacy) and possessing madhyastha bhāva (equanimity or impartiality), but also as someone who enjoys creating kolahala (commotion or strife). Furthermore, he is credited with supernatural powers like the ability to travel through the sky, yet also described as someone who incites conflict and causes distress in others.

• Interpretation of the Duality: The author suggests that this duality reflects the author's intention to grant Narada due respect while also revealing the less favorable aspects of his personality. The contradiction between being a practitioner of brahmacharya and equanimity on one side, and being described as unrestrained, uncontrolled, and engaging in sinful acts on the other, is noted. This leads to the conclusion that while Rishibhashit presents Narada free from sectarian bias, Jñātādharmakathā exhibits a clear sectarian bias.

• Other Mentions:

  • Samavāyāṅga: Narada is mentioned as the 21st future Tirthankara. It is believed that the soul of Narada will become the 21st Tirthankara named Vimala in the coming ascending cycle of time.
  • Aupapātika: Narada is mentioned as one of the eight traditions of Brahmin ascetics. He is also said to have strongly emphasized shaucha (purity) and possessed extensive knowledge of the four Vedas and Puranas.
  • Ṛṣimaṇḍala: Narada is mentioned as the speaker of the first chapter, "Shaucha hi satya hai" (Purity is Truth), which is indicated to be a reference to the first chapter of Rishibhashit.
  • Āvaśyaka Cūrṇi: Narada is identified as the son of Yagyadatta and Somyasha, residing in Shauripura, a description that aligns with the "Kachchhul Narada."

Unification of Narada Figures:

The author asserts that the Naradas mentioned in Rishibhashit, Samavāyāṅga, Jñātādharmakathā, Aupapātika, Ṛṣimaṇḍala, and Āvaśyaka Cūrṇi are essentially the same individual. The primary evidence for this is that in many of these texts, Narada is described as an exponent of shaucha-dharma (the dharma of purity). The Narada mentioned as a future Tirthankara in Samavāyāṅga is also identified with the Narada of Rishibhashit, as Samavāyāṅga lists several Rishis from Rishibhashit, including Narada, as future Tirthankaras.

Addressing Apparent Contradiction:

A point of inconsistency is raised regarding Narada being a Pratyekabuddha and also a future Tirthankara. Traditionally, a Pratyekabuddha is considered to attain liberation in the same lifetime. The author suggests that traditional scholars should consider this apparent contradiction.

In essence, the text demonstrates that Narada is a significant figure in Jain tradition, appearing in various scriptures with a complex and sometimes contradictory portrayal, yet largely understood to be a consistent entity across these different texts, often associated with purity and spiritual wisdom, while also being acknowledged for his role in inciting events and his unique position within the spiritual hierarchy.