Pravachan Saroddhar Ek Adhyayan

The provided text is a detailed study of the Jain text "Pravachan Saroddhar" by Sagarmal Jain. Here's a comprehensive summary in English:

Pravachan Saroddhar: A Comprehensive Study

"Pravachan Saroddhar," as its name suggests, is an essential and voluminous work that encapsulates the core essence of Jain Dharma and philosophy. Its diverse subject matter and the author's comprehensive perspective make it a veritable "mini-encyclopedia" of Jain knowledge. It is fundamentally a compilation that the author has made an unparalleled effort to integrate various dimensions of Jain scholarship.

While acknowledging the efforts of earlier scholars like Acharya Haribhadrasuri (8th century Vikram Samvat) who, in texts like Ashtaka, Shodashak, Vimsika, and Panchasak, explored different facets of Jainism, this study highlights that "Pravachan Saroddhar" surpasses them in its breadth of topics. The text is structured into 276 chapters (Dwaras), with each chapter delving into a specific subject, thus covering 276 topics related to Jain knowledge and demonstrating its multi-faceted nature.

The work is composed of 1577 Prakrit verses (Gathas), with only one verse (number 771) being in Sanskrit. Its primary language is Maharashtri Prakrit, and the dominant meter is Arya, though other meters are also present. The existence of "Pravachan Saroddhar" underscores a vibrant tradition of Jain literature in Prakrit spanning approximately two thousand years, from the 6th century BCE to the 13th century CE, and continuing to the present day, signifying the commitment of Jain scholars to Prakrit.

The author of "Pravachan Saroddhar" is identified as Acharya Nemichandrasuri. However, the text clarifies that there were potentially two prominent Acharya Nemichandrasuris. Based on the author's self-description in the "Anantanahacharyam," the author of "Pravachan Saroddhar" is identified as Nemichandrasuri (the second), a disciple of Amradevasuri, who belonged to the Brihadgachchha tradition. This Nemichandrasuri (the second) was a disciple of Jinachandrasuri, who was a disciple of Amradevasuri. This lineage is further elaborated with the identification of his guru tradition as stemming from Devsuris of the Brihadgachchha. The text also mentions that Yashodevasuri, a contemporary and "guru brother" of Nemichandrasuri (the second), served as the editor of "Pravachan Saroddhar."

The exact composition date of "Pravachan Saroddhar" is not explicitly stated in its own colophon. However, its author, Nemichandrasuri (the second), is believed to have been active from the latter half of the 12th century to the early half of the 13th century CE. His work "Anantanahacharyam" mentions its composition date as 1216 Vikram Samvat. The presence of references to the reign of Kumarapal in Gujarat further supports this timeline. Based on the composition date of "Anantanahacharyam" and the likely time gap for composing "Pravachan Saroddhar" afterward, it's estimated that "Pravachan Saroddhar" was likely written around 1230 Vikram Samvat. The commentary on "Pravachan Saroddhar," the "Tatvajnana-Vikasini" by Siddhasen Suri, was composed in 1248 or 1278 Vikram Samvat, further establishing the period. Siddhasen Suri belonged to a different lineage, the Chandragachchha.

A significant point of discussion is whether "Pravachan Saroddhar" is an original composition or merely a compilation. The study notes that over 600 of its verses are found in other authoritative Jain texts such as Agamas, Niyuktis, Bhashyas, Prakirnakas, ancient Karma Granthas, and Jivasamas. Scholars like Muni Padmasen Vijayji and Dr. Shriprakash Pandey have identified the sources of many of these verses. Despite this extensive compilation, the remaining approximately 1000 verses are attributed to Nemichandrasuri (the second) himself. The study acknowledges that it was a common practice in ancient times to incorporate verses from earlier works without attribution, a practice found in both Shvetambara and Digambara traditions.

Content of Pravachan Saroddhar:

The study then provides a detailed overview of the 276 chapters, highlighting key themes:

• The first seven chapters cover foundational Jain practices and concepts. This includes:

  • Chapter 1: Chaityavandan Vidhi (Worship of Sacred Sites): Discusses the methodology of worship, including ten specific practices (trikas) like prostration, circumambulation, types of offerings, contemplation of the Jina's states, correct gaze, purification of the ground, auspicious sounds, gestures, and concentration.
  • Chapter 2: Guruvandan (Salutation to the Guru): Details the proper way to honor the guru, including various places, qualities, words, and faults associated with veneration, enumerating 192 specific points. It also describes different types of mendicants who should and should not be revered.
  • Chapter 3: Pratikraman (Repentance): Explains the procedures for daily, nightly, fortnightly, four-monthly, and annual acts of repentance, including the practice of Kayotsarg (standing meditation) and Kshamakalana (seeking forgiveness), and the number of Logassa (a mantra) to be recited.
  • Chapter 4: Pratyakhyana (Renunciation): Covers ten types of renunciations related to the past, future, with limitations, without limitations, etc., and also discusses ten types of food modifications (Vikriti), infinite-bodied beings (Anantkay), and forbidden foods (Abhakshya).
  • Chapter 5: Kayotsarg: Focuses on the practice of Kayotsarg and its 19 associated faults.
  • Chapter 6: Shravaka Pratikraman: Details the transgressions (atichara) associated with the repentance of lay followers (Shravakas), covering 60 transgressions related to their twelve vows.
  • Chapter 7: Tirthankaras of Bharat and Airavat: Lists the names of Tirthankaras (Jinas) from past, present, and future in Bharat kshetra and the present Tirthankaras in Airavat kshetra.

• Chapters 8 through 36 predominantly focus on Tirthankaras and their associated details, including:

  • Names of their chief disciples (Ganadharas).
  • Names of their chief female disciples (Pravartanis).
  • The 20 factors for acquiring Tirthankara karma.
  • Names of Tirthankaras' mothers.
  • The rebirths of Tirthankaras' mothers.
  • The minimum and maximum number of Jinas in existence at any given time.
  • The number of Jinas at the birth of each Tirthankara.
  • The total number of Ganadharas.
  • The number of monks, nuns, holders of Vacraya Labdhi, debaters (vadi), clairvoyants (avadhijnanis), omniscient beings (kevalajnanis), mind-readers (manahparyavajnanis), holders of fourteen Purvas, lay disciples (shravakas), and female lay disciples (shravikas).
  • Names of Yaksas and Yaksinis who assist Tirthankaras.
  • Physical stature (height) of Tirthankaras.
  • Distinguishing marks (chihna) of each Tirthankara.
  • Complexion (varna) of Tirthankaras.
  • The number of individuals who embraced monasticism with each Tirthankara.
  • The lifespan of Tirthankaras.
  • The number of monks who attained liberation with each Tirthankara.
  • The place of liberation for each Tirthankara.
  • The time intervals between Tirthankaras and other significant figures (shalakapurushas).
  • The duration of the Tirthankaras' dispensations and the intervening gaps.

• Chapters 37 through 97 delve into Jain principles and conduct, including:

  • Ten and eighty-four types of Atishayanas (infractions/faults).
  • The eight Mahapratyahanas (great renunciations) and thirty-four Atishayas (special qualities) of Tirthankaras.
  • The eighteen faults from which Tirthankaras are free.
  • The four Nakshepas (categories) of the word "Jina."
  • The duration of penance undertaken by Tirthankaras at the time of initiation, enlightenment, and liberation.
  • Individuals destined to become future Tirthankaras.
  • The number of souls who can attain liberation simultaneously from different realms (uplok, tiryaklok, water, land).
  • The maximum number of men, women, and eunuchs who can attain liberation simultaneously.
  • Fifteen types of Siddhas (liberated souls) based on their state of liberation.
  • The extent of Siddhas' soul-regions (avagahana) and the number of souls with excellent, medium, and minimal avagahana.
  • The number of souls who can attain liberation simultaneously based on their gender, species, and celestial or infernal origin.
  • The structure of Siddhas' soul-regions.
  • The location of Siddhas on Siddhashila.
  • Eternal Jina images.
  • The equipment of monks following Jinakalpa and Sthirakalpa.
  • The nature of self-enlightened (Buddha) and individually enlightened (Pratyeka Buddha).
  • The equipment of nuns.
  • The number of Jinakalpikas.
  • The 36 qualities and 8 treasures of an Acharya.
  • Fifty-two types of Vinaya (respectful conduct).
  • Charan Shattari (70 types of conduct) and Karan Shattari (70 types of actions), detailing various principles like Panch Mahavratas, ten Shraman Dharmas, seventeen types of Samyama, ten types of Vaiyavruttya, nine Brahmacharya Guptis, three Ratnatrayas, twelve Tpas, and the control of four passions.
  • Janghacharana and Vidyacharana Labdhi (powers of moving through air).
  • The nature of Parihar Vishuddhi Tapa and Yathalandika.
  • Forty-eight Niryamanas (attendants of munis who have taken Sallekhana) and their duties.
  • Twenty-five Bhavanas (meditations) related to Panch Mahavratas.
  • Twenty-five Asuri and other inauspicious Bhavanas.
  • The number of Mahavratas during the time of different Tirthankaras.
  • Fourteen Krutikarmas (acts of salutation to elders).
  • The types of conduct (charitra) prevalent in different regions during the times of Tirthankaras, noting the possible absence of Chhedopasthapaniya and Parihar Vishuddhi Charitra in Mahavideh Kshetra.
  • Ten Sthitikalpas and their variations during the time of Tirthankaras.
  • Five types of Chaityas (sacred sites/images).
  • Five types of books, staffs, grass, leather, and clothes.
  • Five types of Avagrahas (residence places) and twenty-two Parisahas (hardships).
  • Seven types of Mandalies (groups) and ten matters that were disrupted during the time of Jambu Swami.
  • Kshapak Shreni and Upsham Shreni (stages of spiritual progress).
  • Characteristics of a suitable ground for defecation.
  • The fourteen Purvas, their subjects, and the number of their Pada (sections).
  • Five types of Nirgranthas (ascetics) and five types of Shramanas (ascetics).
  • Five faults of Aindriya Aeshana (food acceptance), such as mixing food for taste, overeating, attachment to food, criticizing food, and eating without reason.
  • Seven types of Pind-Paneahsan (food collection) and eight types of Bhikshacharya (alms-seeking).
  • Ten types of Prayashchitta (penance).
  • Oghasamachari (general conduct) and Padavibhaga Samachari (conduct related to divisions of scriptures).
  • Chakravvala Samachari (conduct related to circular movements).
  • Geetartha Vihar (travel with knowledgeable monks) and Ajatakalpa (travel without Geetartha).
  • Proper methods for disposing of excreta and urine.
  • Eighteen types of men and twenty types of women unfit for initiation.
  • Eunuchs and disabled individuals unfit for initiation, with a classification of eunuchs into 16 types, 10 of which are considered unfit and 6 fit for initiation.
  • The value of clothing acceptable for monks and the exchange rates of currency in different regions.
  • Prohibition of accepting food from someone who has provided lodging (Shyattara).
  • The relationship between scriptural knowledge (Shruta Jnana) and right faith (Samyaktva).
  • The connection between five types of Nirgranthas, five types of knowledge, and four types of destinations.
  • The rule of accepting food and drink from areas where the sun has risen (Kalpya) versus those that have passed the time limit (Kalatikranta).
  • Food items brought from more than two kos distance are considered Kshetraateeta (beyond the region) and are not accepted.
  • Food taken in the first quarter of the day remains edible until the third quarter.
  • The acceptable limit of 32 mouthfuls of food for a man.
  • Four types of dwelling places considered uncomfortable (Dukhsayya) and four types considered comfortable (Sukhsayya) for monks.
  • Thirteen categories of Kriya (actions), four types of Samayika (equanimity) – Shruta Samayika, Darshan Samayika, Desha Samayika, and Sarva Samayika.
  • Eighteen thousand Shilangas (virtuous conduct).
  • Seven Nayas (means of knowledge).
  • Rules for accepting clothes for monks.
  • Five types of Vyavahara (conduct/transactions) – Agama, Shruta, Agya, Dharana, and Jeet.
  • Five types of Yathajat (natural accouterments) like Chola-patta, Rajoharan, etc., considered the birthright of ascetics.
  • Rules for monks' night vigil and the role of Acharyas and Geetarthas.
  • Methods for finding someone to confess to.
  • The period of vigil.
  • The timing for washing monks' possessions (upadhi).
  • The prescribed quantity of food for monks and nuns.
  • Purity of monks' residences (Vasati) and acceptable types of accommodation.
  • Detailed procedures for Sallekhana.
  • The concept of imagining a city as a bull and determining residential locations.
  • The duration for which water remains pure in different seasons.
  • Discussion of female animals.
  • Miraculous events of the current era, such as the transfer of Mahavir's conception and the existence of female Tirthankaras.
  • Four types of speech (Satyavadi, Mrushavadi, etc.) with their sub-categories and examples.
  • Sixteen types of speech (Vachan Sodasak).
  • Five-day (Mas Panchak) and year-long (Varsha Panchak) periods.
  • The form and structure of the universe (Loka) and the Loka Purusha.
  • Fourteen, four, ten, and fifteen types of nomenclature (Sangya).
  • Sixty-six types of Samyaktva (right faith).
  • The classification of beings into six life forms (Shad Jivanikaya) and their family numbers.
  • Eighty-four lakh species of life (Jiva Yoni), detailing the number of species for each life form.
  • Mentions of Kala Trirka (three divisions of time), Dravya Shatka (six substances), Navapadartha (nine realities), Jiva Nikaya Shatka (six categories of Jiva), Shatlesya (six shades of karma), Panch Astikaya (five eternal substances), five vows, five destinations, and five types of conduct.
  • Eleven stages of spiritual practice for lay followers (Upasak).
  • The period for which seeds of various grains remain fertile and when they become lifeless.
  • The concept of Kshetraateeta for food items.
  • Discussion of twenty-four types of grains like wheat, rice, moong, and sesame.
  • Seventeen types of death (Maran) as described in the Samavayanaga Sutra.
  • The nature of Palyopama and Sagaropama (units of time).
  • The nature of Avsarpini and Utsarpini time cycles.
  • The nature of Pudgal Paravart Kala (cycle of matter transformation).
  • Fifteen Karma Bhumis and thirty Karma Bhumis.
  • Eight types of pride (Mada) like Jati Mada and Kula Mada.
  • Two hundred forty-three types of violence (Himsa).
  • One hundred eight types of emotions (Parinama).
  • Eighteen types of Brahmacharya (celibacy) and twenty-four types of Kama (desire).
  • Ten types of life-force (Prana) in Jain philosophy (five senses, mind, speech, body, breath, and lifespan).
  • Ten types of Kalpavriksha (wish-fulfilling trees).
  • The names and classifications of seven Naraka Bhumis (hellish realms).
  • Detailed discussion of hellish life, including abodes, sufferings, lifespan, body dimensions, rebirths, and karmic dispositions.
  • Discussion of life forms with one or more senses, their lifespan, body constitution, senses, their objects, karmic shades, and transmigration.
  • Origin, demise, and intermediate periods of beings with fewer than five senses.
  • The lifespan, celestial abodes, body dimensions, and karmic shades of celestial beings (Devas).
  • The nature of clairvoyance in celestial beings and their transmigration.
  • The period of separation (virahakal) between souls attaining liberation.
  • The nature of food and other sustenance for living beings.
  • A detailed discussion of 363 heterodox philosophies.
  • Eight types of Pramada (negligence).
  • Brief descriptions of twelve Chakravartis (universal monarchs), nine Baladevas, nine Vasudevas, and nine Pratitivasudevas.
  • The fourteen and seven jewels of Chakravartis and Vasudevas, respectively.
  • The nine treasures of Chakravartis and Vasudevas.
  • The number of beings born in various life forms.
  • A comprehensive explanation of Jain karma theory, including eight root karmic natures, 158 secondary natures, their bondage, and duration.
  • Forty-two types of meritorious karmas (punya prakriti) and eighty-two types of sinful karmas (papa prakriti).
  • Six types of soul states (Ayushya, Karma, etc.) and the various states found in the fourteen Gunasthana (stages of spiritual development).
  • Fourteen types of souls (Jiva) and fourteen types of non-souls (Ajiva).
  • Fourteen Gunasthanas, fourteen Marganas (paths of inquiry), twelve Upayogas (spiritual focus), and fifteen Yogas (types of activity).
  • Eighteen types of sins.
  • Twenty-seven fundamental qualities of monks and twenty-one qualities of lay followers.
  • The duration of fetal existence for animals and humans.
  • The process of conception and factors influencing it, and the number of possible fathers and sons.
  • Incompatibility for procreation.
  • The quantity of semen and other bodily fluids.
  • The time intervals for acquiring right faith and other spiritual attainments.
  • Individuals who cannot be reborn as humans.
  • The extent (dimensions) of eleven Angas (scriptural divisions) and fourteen Purvas, including the number of verses in each.
  • The measurement of Lavana Shikha.
  • Various types of Angulas (units of measurement).
  • The nature of Trasakaya (moving beings) and six types of Anantakayas.
  • The eight limbs of Nimit Shastra (science of prognostication).
  • Scales of measurement and weight (Man and Unman).
  • Eighteen types of edible food items.
  • The unique Jain concept of Shat Sthanak Hani Vruddhi (loss and gain in six places).
  • Living beings that cannot be transferred (Samharana), such as female ascetics, those without sexual desire, etc.
  • Fifty-six internal islands (Antardvipa).
  • The relative multiplicity of beings.
  • The number of Yugapradhana Suris (prominent preceptors).
  • The duration of the Tirth of Rishabha to Mahavir Swami.
  • How deities in different heavens fulfill their desires.
  • The concept of Krishnaraji.
  • The nature of Aswadhya (inappropriate study).
  • The form of Nandishwar Island.
  • Various types of Labdhis (special powers).
  • Six internal and six external types of penance (Tapa).
  • Ten Patalakalashas (types of vessels in the netherworlds).
  • The nature of Ahara Sharira (ascetic body).
  • Non-Aryan and Aryan lands.
  • The thirty-one qualities of Siddhas.

The study concludes by expressing joy that the Prakrit Bharti Academy, Jaipur, is publishing this significant work with a Hindi translation, benefiting both the general public and scholars. The immense effort of Sadhvi Shri Hemprabha Shri Ji Maharaj in translating this complex Prakrit text, drawing from both the original text and its commentary, is highly lauded, highlighting her scholarship and courage. The translation is described as accessible and directly addressing the subject matter, representing a significant contribution to Jain Vidya.