Naychakra Me Udhrut Agam Patho Ki Samiksha

Here's a comprehensive summary of the Jain text "Naychakra me Udhrut Agam Patho ki Samiksha" by Jitendra Shah, based on the provided PDF excerpt:

Book Title: Naychakra me Udhrut Agam Patho ki Samiksha (Review of Agam Passages Quoted in Nayachakra) Author: Jitendra Shah Publisher: Z_Parshvanath_Vidyapith_Swarna_Jayanti_Granth_012051.pdf

This article, "Review of Agam Passages Quoted in Nayachakra," by Jitendra Shah, delves into the significant discrepancies observed between the Agam (Jain canonical scriptures) passages quoted in the philosophical work "Dvadashar Nayachakra" and its commentary, and the currently available versions of these Agams.

Key Observations and Arguments:

• Nayachakra's Importance: The "Dvadashar Nayachakra" is a significant philosophical text authored by Acharya Mallavadi (late 6th century CE) with a commentary by Acharya Singhsuris (late 7th century CE). Both the original work and its commentary cite various Agamic passages.
• Discrepancies Identified: A comparison of the Agam passages cited in the Nayachakra (both the original text and its commentary) with the presently known Agam texts reveals notable differences. These variations are not merely in phrasing but also in the specific passages quoted and their order.
• Agams Quoted: The Nayachakra's original text quotes passages from Acharaanga, Sutrakrutanga, Sthananga, and Vyakhyaprajnapti (Bhagavati Sutra). The commentary further includes passages from Nandisutra, Jivabhigamasutra, Prajnapanasutra, and Anuyogadvarasutra, among others.
• Types of Variations: The identified variations include:
  • Omission of Words/Phrases: Certain words or phrases present in the Nayachakra's citations are missing in the current Agam texts, and vice versa. For instance, the word "sayam" is omitted, and "sayam" is replaced by "sayam" in a passage from Acharaanga.
  • Addition of Words/Phrases: Conversely, some passages in the current Agams contain additional words or phrases not found in the Nayachakra's citations. An example is a Bhagavati Sutra passage where "no jaagare suvinam paasai" is present, making the current text longer.
  • Differences in Word Order: The sequence of words or clauses within a sentence can also differ between the cited and current texts.
  • Lexical Variations: Differences in vocabulary are observed, such as "sumin" versus "suvin" or "suvinn," and "pasati" versus "pasai."
• Linguistic Analysis:
  • "Sumina" vs. "Suvinn": The author points to Acharya Hemachandra's grammar, which explains how "svapna" (dream) can evolve into "suvinn" or "simin" with phonetic changes. The commentary's use of "sumin" is considered older and more "arsha" (ancient/canonical).
  • "Pasati" vs. "Pasai": The omission of the 't' from the verb suffix 'ti' in "pasati" to become "pasai" is identified as a characteristic of Maharashtrian Prakrit, not older Prakrit.
  • "Ata" vs. "Aya": The Sanskrit word "Atman" (soul/self) appears as "atta" in Ashoka's inscriptions and Pali Nikayas. According to phonetic rules, it later becomes "ata" and then "aya" in Maharashtrian Prakrit due to the elision of the intervocalic 't'. The presence of "ata" and "aya" suggests they belong to different time periods, with "aya" being later.
  • "Y"-Shruti: The author notes that words with "y"-shruti (a specific phonetic feature) are less common in the Nayachakra citations compared to current Agams. This, along with the prevalent use of "Gotam" instead of "Goyama," and the presence of "ata" and "pasati" without elision, indicates that the Agam texts used by the Nayachakra authors were linguistically older.
• Implications for Textual History:
  • Lost or Variant Recensions: The observed differences strongly suggest that Acharya Mallavadi and Singhsuris had access to different recensions or versions of the Agams than those that are currently widely available. These might have been earlier versions or traditions.
  • Need for Critical Editions: The author highlights that even current Agam editions, which strive to incorporate ancient readings, often retain traditional readings in the main text while placing ancient variants in footnotes. This practice obscures the earlier linguistic forms.
  • Call for Standardization: There is a critical need to determine the true linguistic form of the Agams based on the oldest manuscripts and ancient texts. A guideline or list of these ancient readings needs to be prepared to restore the authentic form of the Agams.
  • Legacy of Punyavijayaji: The author mentions that Agam scholar Muni Shri Punyavijayaji had previously created a list for determining Agam passages, which is now unavailable. It is hoped that this list might be found, and combined with linguistic scientific research, a new, more accurate list can be compiled for future critical editions.

In essence, the article argues that the Agam passages quoted in the Nayachakra are linguistically older and represent variations from the currently prevalent Agamic texts. This points to the existence of lost or variant recensions of the Agams and underscores the urgent need for critical scholarly work to establish the authentic historical and linguistic form of these sacred scriptures.