Shrutavatar

Here is a comprehensive summary of the Jain text "Shrutavatar" by Acharya Indranandi, based on the provided pages:

Overview and Significance:

• Shrutavatar is a significant Jain text composed by Acharya Indranandi. It is described as a beautiful poetic work of 187 Sanskrit verses, offering an ideal and rare glimpse into the ancient Indian historical writing tradition, specifically within the Shramana Jain lineage.
• The text is considered valuable for its comprehensive account of Jain philosophy, culture, and literature, contributing to the understanding of its ancient and rich tradition.
• Acharya Indranandi, believed to have lived in the 5th century CE, compiled this work with the aim of preserving the lineage and knowledge of the Jain tradition. A key characteristic highlighted is his focus on the welfare of others and the continuation of the tradition, rather than self-praise, as he provides a detailed history of the Jain tradition without significant information about himself.

Historical Context and Chronology:

• The "Shrutavatar" is instrumental in determining the timeline of Jain Acharyas. It extensively details the works of Acharyas up to Virasena (7th century CE) and Jinasena (10th century CE), mentioning their commentaries like Dhavala and Jayadhavala on the Shatkhandagama and Kashayapahuda respectively. However, it does not mention Acharyas after Nemichandra Siddhantachakravarti (11th century CE), confirming Indranandi's likely 5th-century placement.

Content and Structure:

The "Shrutavatar" systematically narrates the history of Jain Shruta (scriptural knowledge and tradition) and the lineage of Tirthankaras and Acharyas, following a chronological order:

1. Introduction and Definition of Shruta: The text begins by defining "Shruta" as derived from hearing and the scriptures composed by Ganadharas based on the teachings of Tirthankaras.
2. Cosmic Time Cycle (Kalachakra): It explains the concept of Avasharpini (descending time) and Utsarpini (ascending time) cycles in the Bharata Kshettra, each lasting ten Koti Koti Sagar. It details the six subdivisions of Avasharpini and Utsarpini, describing the gradual decline and rise in human lifespan, height, and happiness.
   • Avasharpini Stages: Susham-Sushama, Sushama, Sushama-Dushama, Dushama-Sushama, Dushama, Dushama-Dushama, with corresponding decreases in lifespan and human characteristics.
3. The Kulakaras (Law-givers): It describes the fourteen Kulakaras who emerged after the first two stages of Avasharpini passed and during the third stage. These Kulakaras helped humanity adjust to the changing circumstances by teaching them various skills and social norms, including naming practices, moral discipline, and societal organization. Their methods of discipline ranged from simple words to physical correction.
4. The Tirthankaras:
   • Adinath Rishabhadeva: The first Tirthankara, son of King Nabhiraja and Queen Marudevi, who established the Dharma Tirtha and attained Moksha. His teachings continued uninterrupted for fifty lakh Koti Sagar.
   • Ajitnath: The second Tirthankara, who followed the same path, disseminating Shruta and attaining Nirvana.
   • Progression of Tirthankaras: The text details the succession of Tirthankaras from Ajitnath up to Pushpadanta (9th Tirthankara), outlining the periods (measured in Sagar and Koti Sagar) between their ascensions and the continuity of Shruta knowledge within their lineages.
   • Disruptions and Revival of Shruta: The text highlights periods when Shruta knowledge was lost or fragmented, and how subsequent Tirthankaras like Sheetalanatha (10th) and Vasupujya (12th) revived it. It mentions breaks in the tradition and the subsequent re-establishment by Tirthankaras like Shreyansanatha (11th), Vasupujya (12th), Vimalanatha (13th), Anantanatha (14th), Dharmanatha (15th), Shantikuthanatha (16th), Kunthunatha (17th), Aranatha (18th), and Mallinatha (19th).
   • Continuity of Shruta: From Shantikuthanatha onwards, up to Mahavira, the Shruta knowledge is described as continuous, carried by knowledgeable monks despite certain temporal gaps in the flow of specific knowledge.
5. The Establishment of the Jain Order and Shruta Transmission:
   • Mahavira's Teachings: The text describes the assembly (Samavasharana) convened by Lord Mahavira after attaining Kevala Jnana.
   • The Absence of a Ganadhara: It explains that due to the absence of a Ganadhara, Mahavira's divine speech did not emanate for 66 days.
   • Indra's Intervention: Indra, realizing this, goes to Gautama village to bring Gautama, who was a learned Brahmin.
   • The Encounter with Gautama: Indra, disguised as a student, challenges Gautama's understanding of an Arya verse. Gautama, unable to answer correctly, is humbled and accompanies Indra to Mahavira's Samavasharana.
   • Gautama and other Ganadharas: Indrabhuti Gautama, along with his brothers Agnibhuti, Vayubhuti, and others, eventually renounces their Brahmanical pride and becomes the first Ganadhara of Mahavira. The text describes the profound discourse between Mahavira and Gautama, where the fundamental principles of Jainism (Jiva, Pudgala, etc.) are explained.
   • The Formation of Angas and Purvas: Gautama then compiles the Angas and Purvas. The transmission of this knowledge through the lineage of Ganadharas (Gautama, Sudharma, Jambuswami) is described.
   • The Decline of Kevala Jnana: The text notes that after Jambuswami, Kevala Jnana ceased to manifest in the Bharata Kshettra, marking the end of direct knowledge transmission.
6. The Era of Shruta-Kevalis and Acharyas:
   • Shruta-Kevalis: After Jambuswami, five Shruta-Kevalis emerged: Vishnu, Nandibhinna, Aparajita, Govardhana, and Bhadrabahu.
   • Dashapoorvadhari Acharyas: Eleven Acharyas who were Dashapoorvadhari (possessing knowledge of ten Purvas) followed.
   • Ekadashangadhari Acharyas: Five Acharyas who were Ekadashangadhari (possessing knowledge of eleven Angas) came next.
   • Acharangadhari Acharyas: Four Acharyas who were Acharangadhari (possessing knowledge of the first Anga) followed.
   • The Transmission of Knowledge and its Fragmentation: The text mentions the succession of other Acharyas and the transmission of knowledge, acknowledging potential discrepancies in names due to translation and scriptural variations.
7. The Teachings of Dharasena and the Shatkhandagama:
   • Dharasena's Role: Acharya Dharasena is highlighted for his role in preserving and transmitting the scriptural tradition. He is described as residing in Chandraguhā on Ujjayanta mountain.
   • The Shatkhandagama: Dharasena, realizing his limited lifespan and the potential for the scriptures to be lost, requested scholars to send two wise disciples to learn the knowledge.
   • Pushpadanta and Bhutabali: Pushpadanta and Bhutabali were sent and were tested by Dharasena. They successfully mastered the scriptures.
   • Compilation of Shatkhandagama: Pushpadanta created the first five parts of the Shatkhandagama, and Bhutabali, with the help of Pushpadanta's disciple Jinapalita, completed the entire work, including the Mahabandha.
   • Shruta Panchami: The observance of Shruta Panchami originates from the puja of the Shatkhandagama by Bhutabali and later by Pushpadanta.
8. Later Commentaries and Transmission:
   • Kashayapahuda: The text details the composition of the Kashayapahuda (also known as Prayayaprahrita) by Acharya Gunadhara, his disciples Nagahasti and Aryamakshu, and their successors Yativrshabha and Ucharanacharya.
   • Commentaries: It mentions subsequent commentaries like the Padmapanjika by Padmanandi, the Paddhati by Shamkundacharya, the Chudamani by Tumbuluracharya, and the commentaries by Samantabhadra, Elacharya, and Virsenacharya on both Shatkhandagama and Kashayapahuda. The detailed descriptions of these commentaries, their authors, and their content highlight the extensive scholarly efforts to preserve and elucidate the Jain Agamas.

Key Themes:

• Importance of Shruta: The entire text emphasizes the paramount importance of Shruta (scriptural knowledge) for the spiritual progress and liberation of beings.
• Lineage and Transmission: It meticulously traces the unbroken chain of spiritual teachers and disciples, underscoring the importance of Guru-Shishya parampara in preserving and transmitting knowledge.
• Adaptation and Preservation: The text illustrates how Jain knowledge, though facing periods of fragmentation, was preserved and adapted through the diligent efforts of Acharyas and scholars.
• The Nature of Time and Existence: The concepts of cosmic time cycles and the transient nature of worldly existence are presented as background to the enduring significance of Shruta.
• Humility and Dedication: The text implicitly promotes humility and dedication to knowledge, as seen in Acharya Indranandi's self-effacing approach and the devoted efforts of the later Acharyas.

In essence, "Shrutavatar" is a historical and literary testament to the richness and continuity of Jain scriptural tradition, offering a valuable insight into the intellectual and spiritual heritage of Jainism.