Dr. Samani Mangal Pragya
The whole group of scriptural texts of Jain tradition is read under four heads i.e.
- Dravyānuyoga, - ontological expositions
- Caraṇakarṇānuyoga, - exposition of conduct
- Gaṇitānuyoga and - mathematical expositions
- Dharmakathānuyoga - exposition of righteousness
Agamas have also been classified using these groups. This concept can be clearly seen in cūrṇīs and ṭīkās, though, we find a difference of opinion regarding the classification of these particular āgama. Cūrṇīkāra considers Sūtrakṛtāṅga under caraṇakarṇānuyoga.[1] where as tīkākāra, the commentator considers it as Dravyānuyoga.[2] According to cūrṇīkāra, kālika sūtras (text to be studied with consideration of time) are included under the caraṇakarṇānuyoga and the Dṛṣṭivāda under dravyānuyoga.[3] With relative analysis, Acharya Mahapragya states that -'In Dvādaśāṅgī, Dṛṣṭivāda alone is prominently dravyaśāstra. In other aṅgas exposition of dravya is secondary. Even in texts of metaphysics, conduct has been discussed, although secondarily. Hence cūrṇikāra has considered this text as a ācāraśāstra (expository text of conduct) from the point of view of the teachings of conduct which is found in this text. This difference in classification is merely due to the difference of opinion or relativity in thoughts.[4]
Aṅgas are believed to be extracted from the pūrvas. Pūrvas are part of Dṛṣṭivāda and cūrṇikāra has considered Dṛṣṭivāda under dravyānuyoga. Then how can it be considered under caraṇakaraṇānuyoga is a question. Here we should consider all categories as relative in themselves. There cannot be a clear distinction. Since the texts possess broad and diverse contents, the subject matter which is focussed in the text becomes the basis of categorization. It seems that even the viewpoint of readers plays an important role in this categorization.
