________________
FOREWORD
way to Nepal. In the scriptures this is described as the first restoration of the recension of the Anga texts, after Sudharmasvāmi.32
63
Again, 827 years after the death of Lord Mahavira, knowledge of the Angas, which the Jaina monks had acquired in the past, faded out due to the twelve year long famine.33 So, at the end of the famine one group of Jaina monks assembled in Mathura in the presence of Arya Skandila, and the other assembled in Valabhi in the presence of Ac. Nāgārjuna. They compiled properly the Kalika scriptures, that is, Angas. Hence there came into existence some difference pertaining to readings here and there in the Kälika scriptures compiled by these two assemblies. After the assemblies, the two acāryas never met each other and hence the difference pertaining to readings continued and came to stay. The recension finalised at Mathura is called Mäthuri recension and the recension finalised at Valabhi in the presence of Ac. Nāgārjuna is called Nagarjuniya recension.
Several different readings accepted in Mathurī and Nagarjunīya recensions are found noted in the Acārāngacurņi, the Sūtrakṛtāngacurni, the Silācārya's Vṛtti, the Uttaradhyayanacurṇi and the Dasavaikālikacārņi. Five times in the Acarangacurni34 and ten times in the Vrtti35 by Silācārya the readings accepted in the Nāgārjunīya recension are found mentioned, the source of the readings, viz. Nāgārjuniya recension clearly stated by name. Thirteen times in the Sūtrakṛtāngacurni3e and four times in the Vṛttis7 by Silācārya the readings accepted in the Nagarjuniya recension are indicated. Nine hundred eighty years after the death of Lord Mahāvīra the Agama works were penned down at Valabhiss by the Order of Jaina monks headed by Devardhiganikṣamāśramaņa who was a yugapradhana ācārya belonging to the Order of Mathura and hence a follower of Mathuri recension. So the modern scholars opine that while penning down the Agamas Devardhigani has mainly followed the Mathuri recension.39
32. Ibid., p. 30, fn. 1.
33. Ibid., p. 30, fn. 2; p. 31, fn. 1.
34. Refer to the Acäränagsutra, MJV Ed., p. 21, fn. 1, 8; p. 33, fn. 10; p. 35, fn. 13; p. 40, fn. 12; p. 46, fn. 1; p. 47, fn. 2; p. 60, fn. 1; p. 63, fn. 11; p. 64, fn. 1; p. 66, fn. 10; p. 67, fn. 6; p. 68, fn. 18; p. 84, fn. 5; p. 90, fn. 10; p. 94, fn. 10.
35. Ibid., p. 21, fn. 1, 8; p. 35, fn. 13; p. 40, fn. 12; p. 46, fn. 1; p. 46, fn. 1; p. 47, fn. 12; p. 60, fn. 1; p. 63, fn. 11; p. 66, fn. 10; p. 67, fn. 6; p. 90, fn. 10.
30. Refer to this volume, p. 11, fn. 12; p. 16, fn. 7; p. 21, fn. 19; p. 22, fn. 8; p. 191, fn. 8; p. 194, fn. 7; p. 195, fn. 4, 9; p. 212, fn. 4; p. 240, fn. 17, 23; p. 245, fn. 15; p. 254, fn. 16.
Jain Education International
37. Ibid., p. 21, fn. 19; p. 22, fn. 8; p. 194, fn. 7; p. 212, fn. 4.
38. Refer to the Prastāvanā to the present edition of the Sutrakṛtānga, p. 31, fn. 3.
39. Refer to the Prastāvanā to the Acarängasūtra, MJV Edn., pp. 46-47.
For Private & Personal Use Only
www.jainelibrary.org
