Dr. Samani Mangal Pragya
In Jain religion and philosophy, there is a paramount place for Jain āgama literature. They are recognized as the collection of preaching of Lord Mahavira. Its significance can be well known by the plethora of literature written on those texts. Those explanatory literature can be found in various styles and with different names such as-Niryukti, Bhāṣya, Cūrṇī, Ṭīka, Avacūri, Vivaraṇika, Dīpikā, Ṭabbā etc. All the available explanatory literature has been grouped under four categories - Niryukti, Bhāṣya, Cūrṇī and Ṭīkā. These four with an addition of āgama literature creates a five-fold Jain literature hence named as 'Pañcāṅgī'. A brief introduction to these four is as follows –
Niryukti
Niryuktis are the most ancient explanatory literature on Jain āgamas. They are composed in verses of Prakrit language. That which possesses the determined meaning of sūtras is called as Niryukti.[1] These are independent texts but are dependent on āgamas.[2] It is a brief description in Prakrit verses and composed in 'āryā' meter. Most of the available niryuktis are the composition of Bhadrabahu II.[3] His time period is 5th or 6th century of vikram. Niryuktis have been written on the following ten texts -
Āvaśyaka, Dasavekālika, Uttarādhyayana, Ācārāṅga, Sūtrakṛtāṅga, Daśaśrutaskandha, Bṛhatkalpa, Vyavahāra, Sūryaprajñapti and Ṛṣibhāṣita.[4]
Niryuktis of Sūrya prajñapti and Rṣibhāṣita are unavailable. Piṇḍa Niryukti and Ogha Niryukti are also available which are considered as mūla sūtras by śvetambara idol worshippers. Although Niryuktis are brief, nonetheless philosophical and metaphysical issues are presented in a very lucid manner. Many historical and mythical facts are also available in Niryuktis. They could be memorized very easily due to its brevity and composition in verses. While delivering religious discourses, the stories and other contents of this text can be used very easily for explanation. Therefore utility of these texts was established.
Bhāṣya
As niryuktis, bhāṣya is also composed in Prakrit language. It is likewise brief and composed in verses. Among Bhāṣyakāra (commentators) Sanghadasagaṇi and Jinabhadragaṇi are the prominent ones. In Bhāṣya literature the followings have a significant place - Nisītha, Vyavahāra, Bṛhatkalpa, Viśeṣāvaśyaka etc.
Jain philosophical concepts are presented in a various way in Bhāṣya literature. In Viśeṣāvaśyaka Bhāṣya of Jinabhadragaṇi, there is a logic based presentation of Jain philosophical issues. He has devoted his writings to explore almost all the philosophical aspects of Jain āgama.
In Bṛhatkalpa Bhāṣya, Sanghadasa gani has discussed the rules and regulations of ascetic life related to food, journey etc. in a philosophical manner. Short, medium and detailed, types of Bhāṣya have been composed. Because of the similarity of language and also the style of composition, the matter of bhāṣya and niryukti has become so intervened that it seems impossible to separate them.
Cūrṇī
Among the explanatory literature cūrṇī, holds a significant place. They are written in prose and its language is motley of both Sanskrit and Prakrit. It had a wider scope of study than the Niryukti and Bhāṣya. Most of the cūrṇīs available were composed during the 7th - 8th century. Jinadas Mahattara is well known Cūrṇīkāra (Author of Cūrṇī). Mainly, in Cūrṇīs, the subject matter of bhāṣya is brief and is written in the prose form. At present Cūrṇīs are available on following texts: Ācārāṅga, Sūtrakṛtāṅga, Vyākhyāprajñapti, Kalpa, Vyavahāra, Niśītha, Pañcakalpa, Daśāśrutaskandha, Jītakalpa, Jīvābhigama, Prajñāpanā, Sarīrapada, Jambūdvīpaprajñapti, Uttarādhyayana, Āvaśyaka, Dasavekālika, Nandī and Anuyogadvāra. There are many folk and religious stories in cūrṇīs. It has given etymological derivation to Prakrit words and several Sanskrit and Prakrit verses are quoted in these Cūrṇīs. Hence, the study of Cūrṇī literature is important from many dimensions.
Ṭīkā
The explanatory literature (ṭīkā) on āgamas is available in Prakrit, Sanskrit and also in different regional languages. From the very beginning, Jain thinkers had a view that the āgama literature must remain readable even for the local public and general people. They thus produced literature in local language. Shift to different languages began with the Cūrṇī literature as it combines Sanskrit and Prakrit languages. With the passage of time Jain authors were bent towards Sanskrit language and commentaries have also been written in this language. Those explanatory texts are called as Ṭīkā.
One of the most ancient Sanskrit commentaries on āgamas available today is that of Haribhadra Sūri. He wrote Ṭīkā on Āvaśyaka, Dasavekālika, Nandī, Anuyogadvāra etc. Here, he has quoted the stories of cūrṇīs as they were in Prakrit language. He has used his philosophical wisdom adequately to present the serious subjects of Jain metaphysics. Period of Haribhadra Suri was 705-775 AD.
After Haribhadra, Śilānkasūri had written important Ṭīkā (commentary) on Ācārāṅga and Sūtrakṛtāṅga in Sanskrit. Posterior to Śilanka Acharya, Shantyācārya wrote an elaborate commentary (Bṛhat Vṛtti) on Uttarādhyayana. After him, a renowned commentator Abhayadeva Suri wrote Ṭīkā on the remaining nine aṅgas. This stood as his marvellous contribution to the world of Jain āgama literature. He was conferred with the honour of 'navāṅgī tīkākāra'. There is also a mention of Malladhari Hemcandra in writing Ṭīkā. Acharya Malayagiri's works possess a high rank in the Sanskrit Ṭīkā literature on Jain āgamas. In those commentaries, we can find the logical analysis of philosophical issues in a beautiful language. He has profoundly dealt with the most important topics of Jaina āgamas like karma, ācāra, jñāna etc.
Sufficient number of explanatory literature on Jain āgamas is available. Apart from Jain Metaphysics, the study of other contemporary issues can also be explored by the analysis of those works.
