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arises if other Munis did not compose thc Agama works. There had been fourteen thousand desciples of lord Mahāvīra'. Of them seven hundred were 'Kewalīs' and four hundred 'Wādīs'. That they did not take part in the composition of the Āgamas does not seem credible. The Nandi says that the disciples of Lord Mahāvīra composed fourtcen thousand Prakirnakas'? besides the aforesaid 'Purwas' and 'Angas'. Nothing proves that the classification, such as 'Anga-Pravişta' and 'Aoga-Vābya' was done at that time. When the later Aćāryas compiled the works after the 'Nirwana' of lord Mabāvīra, the discussion was, perhaps, held to classify them under the Angamas or not and the question of their authenticity too, arose. After the discussion it was decided to classify the works, composed by the 'caturdasa-pūrvi' and the 'Dasa-pürvi' sthaviras, under the Agama but they were not considered authentic by themselves. Their authenticity depended on others. That they are consistent with the Dwādaśāngi was the touch-stone to give them the title of the Āgama. As their authenticity was dependent, the necessity was felt to keep them out of the class of the 'Anga Praviştà' and, in this content only, the 'AngaVabya' class of the Āgama took place.
Jinabhadragani Kşmașramana ascertains the kinds of 'Anga-Pravista and 'Anga-Vahya' on three grounds, such as
1. That which is composed by a gañadhara.
2. That which is expounded by a Tirthankara on the query of a ganadhara.
3. That which is pertaining to the firm-eternal truths, and is perpetual and permanent; and that Sruta only is entitled as "Anga-Pravista'.
Contrary to this 1. that Sruta which is composed by a Sthavira. temporary or suited to the times only is entitled as 'Anga-Vahya".
The main ground to differenciate the Anga-Pravişta from the Anga
1. Samawayanga, Samawaya 14, Sutra 4. 2. Nandi, Sutra. 78.
Coddaspa-i-onagasasahassani Bhagwa. Baddhamanassa, 3. Viscsavasyakabhasya, Gatha 552.
Gapahara-therakatham wa, Aesa. Mukka-wagarana-O wa. Dhuva-cala visesawa, Anganamgesu Nanattam.
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