Shatkhandagam Aur Kasaypahud

Here's a comprehensive summary of the provided Jain text, "Shatkhandagama aur Kasaypahud," authored by Dr. Chetanprakash Patni, focusing on the core content and historical context presented:

Book Title: Shatkhandagama aur Kasaypahud (षट्खण्डागम और कसायपाहुड) Author: Dr. Chetanprakash Patni Publisher: Z_Jinavani_003218.pdf Catalog Link: https://jainqq.org/explore/229845/1

This article, by Dr. Chetanprakash Patni, provides an introduction to two pivotal Digambara Jain canonical texts: the Shatkhandagama and the Kasaypahud. Both texts are highly regarded for their in-depth and extensive discussions on the theory of Karma.

Shatkhandagama (षट्खण्डागम)

• Authorship: The Shatkhandagama is primarily attributed to Acharya Pushpadanta and Acharya Bhutabali. Acharya Pushpadanta authored the first five sections (khandas), while Acharya Bhutabali composed the sixth and final section, known as Mahabandha.
• Significance: It is considered a priceless treasure of Digambara Jain literature, originating from the unbroken lineage of scripture (Shruta). The knowledge contained within was originally disseminated through the divine speech of Lord Mahavir, compiled into the Dvadasanga Vani (twelve-limbed scripture) by Ganadhar Gautam.
• Transmission and Preservation: The oral tradition of this knowledge gradually weakened. The text highlights the historical decline of the Dvadasanga knowledge, with fewer Acharyas possessing full or partial understanding over centuries. Recognizing the imminent loss of this vital scriptural knowledge, Acharya Dharasena, a visionary disciple, sought worthy successors. He sent a message to a council of monks, and two capable and devoted disciples, Pushpadanta and Bhutabali, were sent to him.
• The Revelation: Acharya Dharasena, a master of foresight, understood he was the last exponent of the Mahakarmaprakriti Pradhuta. He tested Pushpadanta and Bhutabali by giving them mantras to master. After initial imperfections, they purified their mantras and were found worthy. Acharya Dharasena then began imparting the Agamic knowledge, culminating on the auspicious day of Ashadh Shukla Ekadashi. He instructed them to propagate this knowledge, and they proceeded to Ankleshwar to commence their scriptural composition.
• Content of Shatkhandagama: The Shatkhandagama is divided into six sections:
  1. Jivasthana (जीवट्ठाण): Deals with the soul (jiva) through the lens of Gunasthanas (stages of spiritual development) and Marganas (modes of existence), covering eight Anuyogadwaras and nine Chulikas.
  2. Khuddakabandha (खुद्दाबंध): Explains the process of karmic bondage by the soul through eleven descriptions.
  3. Bandhasvami-vishaya (बंधस्वामित्वविषय): Discusses which souls bind how many karmic natures, when and where they are obstructed, and identifies karmic natures related to self-origination and other-origination.
  4. Vedanakhanda (वेदनाखण्ड): Contains Kruti and Vedana Anuyogadwaras.
  5. Varganakhanda (वर्गणाखण्ड): Discusses the aspects of bondage, including touch (sparsha), karmic natures, and the first type of bondage.
  6. Mahabandha (महाबंध): Composed by Acharya Bhutabali, this section elaborates on the detailed aspects of Prakriti (nature), Pradesh (extent), Sthiti (duration), and Anubhaga (intensity) of bondage.
• Commentaries on Shatkhandagama: The text details the various commentaries written on the Shatkhandagama, highlighting their immense scale and importance. These include:
  • Parikarma (परिकर्म) by Acharya Padmanandi (lost).
  • A vast commentary by Acharya Samantabhadra (lost).
  • A commentary by Shamakunda.
  • Chudamani (चूड़ामणि) by Acharya Tumbulur.
  • Vyakhya Prajnapti (व्याख्या प्रज्ञप्ति) by Acharya Bappadeva.
  • The most extensive and renowned commentary is Dhavala (धवला) by Acharya Virasena (72,000 verses) and its continuation by his disciple Acharya Jinasena. Dhavala is a Sanskrit-Prakrit mixed commentary that took Acharya Virasena and Jinasena 21 years to complete, concluding in 816 CE. It is considered the most authoritative commentary, comprising 16 volumes and covering various aspects of the Shatkhandagama in immense detail. The sixth section, Mahabandha, was so extensive (30,000 verses) that it did not require extensive commentary itself, although Bappadeva did write an 8,005-verse commentary.

Kasaypahud (कसायपाहुड)

• Author: Composed by Acharya Gunadhara.
• Content: This text specifically focuses on the Mohakarma (मोहकर्म), the deluding karma, covering both Darshan Mohaniya (faith-deluding karma) and Charitra Mohaniya (conduct-deluding karma). The remaining seven karmic categories are not discussed here.
• Significance: The article emphasizes the profound, subtle, and unique description of Mohakarma in this text, stating that it is unparalleled elsewhere.
• Commentaries on Kasaypahud:
  • Churṇisutras were written on it by Acharya Yatishabha.
  • Acharya Virasena began a commentary on Kasaypahud (named Jayadhavala (जयधवला)), completing 20,000 verses before his passing.
  • His disciple, Acharya Jinasena, completed the commentary by adding 40,000 verses, bringing the total to 60,000 verses. The Jayadhavala commentary, written over 21 years, was completed in 759 CE.

Publication:

The article also touches upon the publication history of these texts, noting that the Dhavala commentary has been published in 16 volumes, and the Jayadhavala commentary in 16 volumes, with the Mahabandha published in seven volumes. In total, these commentaries comprise 39 volumes and over 16,000 pages, representing authentic Jain Agamas.

In essence, Dr. Patni's article serves as a concise and informative overview of the Shatkhandagama and Kasaypahud, detailing their origins, authors, textual divisions, the immense scholarly tradition of their commentaries (especially the Dhavala and Jayadhavala), and their fundamental importance in understanding the complex Jain theory of Karma.