Sagar Jain Vidya Bharti Part 5

Here's a comprehensive summary of the provided Jain text, "Sagar Jain Vidya Bharti Part 5" by Sagarmal Jain, published by Parshwanath Shodhpith Varanasi:

Book Overview:

• Title: Sagar Jain Vidya Bharti, Part 5
• Author: Prof. Sagarmal Jain
• Publisher: Parshwanath Shodhpith, Varanasi
• Year of Publication: 2002
• Series: Parshwanath Vidyapith Granthamala - 138
• Content: This volume is a compilation of research articles by Prof. Sagarmal Jain, an internationally renowned scholar of Jain philosophy and religion. This is the fifth installment in a series of his collected works.

Key Themes and Articles:

The book is structured as a collection of ten research articles, with a significant focus on the Prākrit language and its role in Jain scriptures. Seven of the articles specifically address the ancient languages of Jain Agama literature, particularly Ardhamāgadhī and Śaurasenī Prākrit. The author aims to critically examine various scholarly viewpoints and provide his own conclusions based on historical and linguistic evidence.

Detailed Summary of Key Articles:

1. Ardhamāgadhī Agama Literature: Some Truths and Facts:

   • Prof. Jain asserts that Ardhamāgadhī Agama literature represents the oldest form of Prākrit literature.
   • He argues that certain texts, like the first section of the Ācārāṅgasūtra and the R̥ṣibhāṣita, are even older than the Aśoka edicts (dating back to the 5th-4th century BCE).
   • He contends that the Ardhamāgadhī Agama literature contains a diversity of material from different periods, with its earliest texts dating to the 5th-4th century BCE and its latest composition or final compilation around the 5th century CE.
   • He refutes the notion that the final compilation of the Āgamas in the 5th century CE marks their creation date, emphasizing that compilation and editing are not the same as creation.
   • He addresses the perceived influence of Māhaaraṣṭrī Prākrit on Ardhamāgadhī, attributing it to scribes and commentators, and advises against doubting its antiquity based on this influence.

2. The Original Language of Jain Āgamas: Ardhamāgadhī or Śaurasenī?

   • This article critically examines the claim made by some scholars in the journal "Prākrit Vidyā" that the original language of Jain Āgamas was Śaurasenī Prākrit, which was later altered to Ardhamāgadhī.
   • Prof. Jain argues against this, presenting scriptural evidence from the Āgamas themselves that Mahāvīra preached in Ardhamāgadhī.
   • He cites passages from texts like the Samavāyāṅgasūtra, Auppātikapasutta, and Bhagavatī Sūtra that explicitly state Mahāvīra spoke in Ardhamāgadhī.
   • He also points out that Digambara tradition also acknowledges Mahāvīra's preaching in Ardhamāgadhī, as evidenced by commentaries on Kundakunda's works.
   • He challenges the argument that Śaurasenī is the mother of all Prākṛts, including Māgadhī and Pāli, and argues that linguistic and epigraphic evidence supports Ardhamāgadhī's antiquity over Śaurasenī.
   • He meticulously analyzes the historical and linguistic development of Prākrit, arguing that Śaurasenī's influence began later, with the shift of Jain centers to Mathurā.
   • He strongly refutes the claim that Pāli scriptures were originally in Śaurasenī and later Sanskritized to Māgadhī, instead aligning with the view that Pāli is a refined form of Māgadhī, the original language of Buddha's teachings.
   • He critiques the interpretation of linguistic rules like "Prakṛtiḥ Śaurasenī" (nature is Śaurasenī), arguing that "prakṛti" in this context refers to a grammatical model or basis rather than an origin.
   • He concludes that Ardhamāgadhī is the older Prākrit language of the Jain Āgamas, and that Śaurasenī and Māhaaraṣṭrī influences came later due to geographical and cultural interactions.

3. Critique of Professor Tāṅṭiāji's Lecture Points Published Under His Name in Prākrit Vidya:

   • This article critically evaluates claims attributed to Prof. Nathmal Tāṅṭiāji regarding the original language of Jain and Buddhist scriptures, as published in "Prākrit Vidyā."
   • Prof. Jain expresses skepticism about the accuracy of these claims as reported, noting conflicting statements attributed to Prof. Tāṅṭiāji himself in different publications.
   • He meticulously analyzes and debunks specific points attributed to Prof. Tāṅṭiāji, such as the idea that Śaurasenī was the original language of all Śramaṇa literature or that the original Buddhist texts were in Śaurasenī before being Māgadhī-ized.
   • He highlights historical inaccuracies, like the claim about Hari Bhadra's Yogasataka being based on the Dhavalā, pointing out the chronological impossibility.
   • He emphasizes the importance of evidence-based analysis over reliance on potentially misinterpreted or misattributed statements.

4. Critique of Professor Bholashankar Vyas's Assertions Regarding Śaurasenī Prākrit:

   • This article addresses claims made by Prof. Bholashankar Vyas, as reported in "Prākrit Vidyā," which champion Śaurasenī Prākrit as the original and superior Prākrit language.
   • Prof. Jain systematically refutes Vyas's assertions, arguing that claims of Śaurasenī's antiquity are not supported by epigraphic or literary evidence prior to the 2nd-3rd century CE.
   • He reiterates that Māgadhī and Ardhamāgadhī are demonstrably older based on Aśoka's edicts and early Jain literature.
   • He challenges the notion of Śaurasenī being the "mother" of other Prākṛts or Pāli, emphasizing that Prākṛts developed from regional dialects.
   • He disputes the claim that Māhaaraṣṭrī Prākrit is merely a later form of Śaurasenī, highlighting their distinct characteristics and the extensive literature in Māhaaraṣṭrī.
   • He firmly refutes the assertion that Aśoka's Girnar inscription contains the oldest forms of Śaurasenī Prākrit, asserting it is primarily Māgadhī/Ārṣa Prākrit, with some regional influences.
   • He criticizes the attempt to label the language of inscriptions as "Oḍamāgadhī Prākrit," identifying it as a misinterpretation of Bharata Muni's concept of a dramatic vr̥tti (style), not a distinct language.

5. Was There a Single Character in Brahmi Script for 'Na' and 'Ṇa'?

   • This article directly addresses a claim attributed to Pt. Gaurishankarji Ojha by Dr. Sudip Jain, suggesting that in early Brahmi script, the characters for 'n' (दन्त्य 'न') and 'Ṇa' (मूर्धन्य 'ण') were identical.
   • Prof. Jain thoroughly analyzes available epigraphic evidence and Pt. Ojha's own works (specifically "Prāchīn Bhāratīya Lipi Mālā"), demonstrating that separate characters for 'n' and 'Ṇa' existed in Brahmi script from early periods, even in Aśoka's edicts.
   • He argues that Dr. Sudip Jain is misrepresenting Pt. Ojha's statements and creating a false equivalence to support the antiquity of Śaurasenī Prākrit (which is characterized by the widespread use of 'Ṇa').
   • He presents evidence showing the evolution of the use of 'Ṇa' in Prākrit, indicating its later prevalence compared to 'Na'.

6. Indian Philosophical Thought and Anekāntavāda:

   • This article explores the presence of Anekāntavāda (the doctrine of manifold aspects) in Indian philosophical thought beyond Jainism.
   • Prof. Jain demonstrates how Vedic literature, particularly the Nasadīya Sūkta of the Rigveda, reflects an Anekāntic perspective by questioning the absolute nature of existence (sat/asat).
   • He examines the Upanishads, highlighting how they present seemingly contradictory ideas about reality (e.g., cause and effect, consciousness and matter) and attempt to reconcile them, thereby exhibiting an Anekāntic approach.
   • He discusses the contributions of Sankhya and Yoga philosophies in acknowledging dualistic or pluralistic elements, and the concept of inherent relationships between substance, attributes, and modifications, which align with Anekāntic principles.
   • He analyzes the Vaisheṣika concepts of substance (dravya), quality (guṇa), and action (karma), as well as the ideas of general (sāmānya) and particular (viśeṣa), as reflecting an Anekāntic understanding of reality.
   • He touches upon Nyaya, Mimamsa, and Vedantic philosophies, showing how they grapple with reconciling opposing viewpoints (e.g., difference and non-difference, cause and effect, knowledge and ignorance), often implicitly or explicitly employing Anekāntic reasoning.
   • He explores the foundational role of Anekāntavāda in the Shramana traditions, particularly in the teachings of Sañjaya Vēlaṭṭhiputta, Lord Buddha (through Vibhajyavāda), and Lord Mahāvīra (through Syādvāda).
   • He concludes that Anekāntavāda is not merely a Jain doctrine but a fundamental methodology for understanding the multi-dimensional nature of reality, present in various forms across Indian philosophical traditions.

7. A Critical Examination of the Concept of Substance, Qualities, and Modifications in Jain Philosophy:

   • This article delves into the core Jain concepts of dravya (substance), guṇa (quality), and paryāya (modification/state).
   • Prof. Jain explains that dravya is understood as that which possesses existence, is the substratum of changes, and is characterized by origination, destruction, and permanence (utpāda-vyaya-dhrauvya).
   • He clarifies the relationship between dravya and paryāya, stating that paryāya represents the changing states or modes of a dravya, while dravya itself remains permanent.
   • He discusses the interdependence of dravya, guṇa, and paryāya, emphasizing that they are conceptually distinct but existentially inseparable.
   • He categorizes paryāyas into various types, including jīva and ajīva paryāyas, artha-paryāyas (modes of meaning) and vyañjana-paryāyas (modes of expression), ūrdhva-paryāyas (vertical modifications) and tiryak-paryāyas (horizontal modifications), and svabhāva-paryāyas (natural modifications) and vibhāva-paryāyas (unnatural modifications).
   • He addresses the philosophical debate regarding the reality of qualities and modifications, contrasting the Jain realist perspective with idealistic viewpoints that consider them mere perceptions.
   • He also touches upon the concept of "krambaddha paryāya" (ordered modifications) and its potential implications for free will and determinism, referencing the concept of omniscience.

8. Pravacanasāroddhāra: A Study:

   • This article provides a detailed analysis of Pravacanasāroddhāra, a comprehensive work by Ācārya Nemichandra Sūri.
   • Prof. Jain describes Pravacanasāroddhāra as a vast compilation covering 276 topics within Jainology, serving as a "mini-encyclopedia" of Jain knowledge.
   • He discusses its structure, comprising 1577 Prākrit gāthās (verses) with one Sanskrit verse, predominantly in Āryā meter, and notes its significance in demonstrating the continuous tradition of Prākrit literature in Jainism.
   • He delves into the authorship, identifying Ācārya Nemichandra Sūri (II) and tracing his lineage within the Bṛhadgaccha tradition, placing his active period in the late 12th to early 13th century CE.
   • He also discusses the commentary on Pravacanasāroddhāra by Siddhasena Sūri, providing context on its likely composition dates.
   • He examines the nature of the work, noting that a significant portion of its verses are compilations from earlier Āgamas, Niyuktis, Bhāṣyas, and other texts, while also acknowledging the original contributions of Nemichandra Sūri.
   • A substantial portion of the article is dedicated to outlining the content of the 276 chapters (dvāras), covering topics such as:
     • Chaitryavandana (worship of Jina images) and its various rituals and etiquettes.
     • Guru-vandan (worship of the preceptor) and its extensive rules and proscriptions.
     • Pratikramaṇa (confession and repentance) rituals for different periods (daily, nightly, fortnightly, etc.).
     • Pratyākhyāna (vows of renunciation) concerning various aspects of life.
     • Kāyotsarga (meditative posture) and its associated defects.
     • Ācāras (conduct) for householders (Śrāvakas) and their vows and transgressions.
     • Genealogical lists of Tīrthaṅkaras, their chief disciples (gaṇadharas), chief female disciples (gaṇadharāṇīs), and associated deities.
     • Details about the cosmology, hellish realms, celestial beings, and the process of liberation.
     • Discussions on Jain Karma Theory, including karmic influx, bondage, states, and fruition.
     • Various classifications of souls, life forms, senses, and stages of spiritual development (guṇasthānas).
     • Principles of Prākrit grammar, numerical calculations, and astronomical concepts.
     • The characteristics and practices of different ascetic orders.
     • The 276 topics demonstrate the encyclopedic nature of the work, covering a vast range of Jain knowledge.

Overall Significance:

"Sagar Jain Vidya Bharti Part 5" is a testament to Prof. Sagarmal Jain's deep scholarship and dedication to preserving and analyzing Jain literature. The volume makes a significant contribution to understanding the linguistic history of Jain scriptures, particularly the primacy of Ardhamāgadhī, and provides valuable insights into the vast and complex content of Jain Āgamas and other foundational texts. The author's critical approach, engaging with scholarly debates and providing evidence-based arguments, makes this a valuable resource for scholars and students of Jainism.