Philosophy In Jain Agams: Indian Scholars

Pandit Dalsukh Malvaniya has edited the commentary of Nyāyāvatāra Vārtika in 1949. In this text, he wrote a preface of 151 pages which is contained the description of Jain philosophy in the age of āgama. In 1966, this preface was published independently with elaboration by name 'Āgama Yuga kā Jain Darśana'. The 2nd edition of this book was published by Prakrit Bharati Academy, Jaipur, in 1990. The author has done a great service to Jain philosophy by writing such a scholarly text. In this text, concept of Anekānta, Naya, Saptabhaṅgi, Pramāṇa and their divisions and subdivisions find a systematic presentation. The first part of this text is based on the description of āgamas and the second part is written based on the post āgamic literature. Here, we find the discussion about pramāṇa and prameya in major. The main objective of this text is to explore the facts found in post āgamic literature rooted in the primary canonical āgamic texts.

A small book of the author by name 'Jain Darśana kā Ādikāla' was published by Lalbhai Dalpatbhai Bharatiya Sanskriti Vidya Mandir, Ahmedabad in 1980. In this text, the author has explained the original form of Jain philosophy on the basis of āgamas. Although this book is small in size, it is of great importance.

The 'Studies in Jain Philosophy' by Nathmal Tatia is another voluminous text. This text is divided into five chapters and elaborately explains the anekānt view point, epistemology, avidyā, karma and Jain yoga respectively in five chapters. Eminent scholar Dr. Tatia has referred to āgamic sources profoundly in the chapter on Jain epistemology. There is a serious discussion on the problems of Jain epistemology. The first edition of this text was published in 1951 by Jain Cultural Society, Banaras.

Dr. Jogendra Candra Sikdar has written 'Studies in Bhagavatī Sūtra' published by Research Institute of Prakrit, Jainology and Ahimsa, Mujaffarpur, Bihar in the year 1964. This text is in English language having eleven chapters. In the first chapter, the author has discussed about the position of Bhagavatī in Ardhamāgadhi āgama literature and its relation with other texts etc. Bhagavatī text is considered as the encyclopaedia of Jain religion.

In the second chapter, the author has discussed about the author, language and style of composition. In the other chapters, a description about politics, society, economics, education, the head of other sects and their concepts, life of Lord Mahavira, description of the king, science of creation, science of genesis of universe, geography, metaphysics and other such Jain philosophical thoughts and literature are given respectively to critically analyze the Bhagavatī sūtra. The author has made tireless efforts to bring out the different aspects of Bhagavatī with a scholarly approach.

Another work of Sikdar is available by name Concept of Matter in Jain philosophy. This contains ten chapters. The author has made profound description of the concept of matter and has also made comparative study with other philosophies. The special feature of this text is that it has used āgamic resources. Parsvanath Vidyapitha Research Institute published this book in 1987.

'Jain Darśana: Manana aur Mimānsā' is a voluminous text written by Acharya Mahapragya having 701 pages. It is a significant text of Jain religion and philosophy having five sections and several further sub­sections. Different subjects of Jain philosophy like History, Literature, System of Sangha (Jain Community) Metaphysics, Ethics, Epistemology, and Logic are included in this text. Author has also rendered the subjects of modern science and psychology to prove the facts. The special feature of this text is that the author has referred to the āgamic sources in abundance. It provides a new outlook to the readers.

Dr. Harindra Bhusana has done his doctoral research on the topic -'Jain Āgama ke Anusāra Mānav Vyaktitva kā Vikās' (Development of human personality according to Jain āgamas). It contains eight chapters. The research scholar has discussed the Human personality development on the basis of Jain code of conduct of an ascetic and lay follower (house holder). This is published by Sanmati Jñānapitha, Lohamandi in 1974.

An important work of Late Shri Indracandra Shastri (1912-1966) is found on Jain Epistemology. He has explained Jain theory of knowledge on the basis of āgamas. Its title is Epistemology of the Jain āgamas. This is divided into seven chapters and is in the English language. In this text, I.C. Shastri undertook a detailed analysis of Jain epistemology right from the time of āgamas up to the time of Upadhyaya Yashovijaya. This book was published by P.V.R.I, Varanasi in 1990.

Sadhvi Shrutyasha has written a research dissertation by name Jñānamīmānsā, keeping Nandi Sūtra as its main base. It has seven chapters and the writer has dealt with the subject of knowledge prominently on the basis of āgama and commentary literature. In the year 1999, it was published by Jain Vishva Bharati, Ladnun.

Some other research works on Jain āgamas and commentary literature are enlisted here.

In these texts, different subjects found in āgamas are explained. The present work aims to search out the philosophical propounding in āgamas which stand significant in comparison to post canonical literature and also to present and highlight the facts that are found in āgamas but are least discussed in post āgamic period.

The study of āgama literature to some extent has availed me with valuable material and I hope it would inspire scholars to do further study on āgamas.

Long back, Jain religion was divided into two sects due to few unavoidable circumstances. Even today it is so. This division has also divided the āgamic literature. As a result the followers of one sect remained completely detached from the study of āgamic literature believed by the other one. This was not equitable on the part of valuable teachings of Lord Mahavira. Fortunately, this division between the two is gradually melting down. Acharya Mahapragya of śvetambara terapanth tradition has given due respect to the digambara tradition and literature in his writings. This widened the sphere of the popularity of his writings. The present dissertation is based on the texts that are considered to be of śvetambara tradition but its study shows that it has no boundary lines of sectarianism like śvetambara or digambara. The division of these two sects is mainly based on ācāra - particularly ritualistic difference. There is least scope for the difference of opinion regarding philosophical concepts like substance, karma, soul etc. as available in āgamas. Hence, in my humble opinion, this study material would be equally useful for all the research scholars and students working in the field of Jain philosophy.

Tattvārtha Sūtra is a text that is acceptable to all the sects of Jainism. The author has presented the facts of Jain āgamas in aphoristic style. Compositors have their own view, on which topic they highlight and which they ignore dependents solely on their own interest. They are independent to brief or elaborate the subject. How much it is valuable to reflect upon āgamic texts even after the study of Tattvārtha Sūtra is important for the speculation of scholars. In my opinion, to neglect the philosophical contents of āgamas would be like ignoring the great treasure of ideas present in Jain tradition, which Jain's possess authoritatively as their heritage.

Jain āgamas can be called an ocean. We must not expect that a research scholar can completely explore its greatness, any if this thesis can in any way present the significance of Jain āgamas before the scholars, then I would consider my efforts to be fruitful.

My complete education and initiation took place under the supervision of H.H. Acharya Tulsi and H.H. Acharya Mahapragya. These two great spiritual leaders have spent more than the last 50 years in the editing of Jain āgamas with elaborated notes. I got the fruits of their efforts in heritage. Thus, if I am able to discuss the problems of Jain āgamas in this dissertation properly, it is solely due to the blessings of these two spiritual gurus. If any mis-interpretation has occurred while writing, then that shall be solely due to my ignorance. I invite the suggestions and review of the scholarly readers.