Jain Journal 1968 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 59

JANUARY, 1968
145
Collectively these 12 are called Gani Pitaka, though in some texts, it is believed, an individual Anga is also considered as Gani Pitaka. In the Vedic terminology, Anga stands for only a secondary text (cf.Vedānga) as distinghished from the Vedas themselves ; but not so with the Jainas to whom the Angas are the most sacred texts comparable with the Vedas of the Hindus. The Jainas have called them Angas because each one of the twelve texts is like a limb of the collective entity which is variously named as Sruta, Āptabacana, Agama, Upadeśa, etc. (Umasvati) of which the most popular title today is Āgama. Originally few in number, the Āgamas multiplied over time by the contribution of the Jaina savants.
Malvania then gives several important classifications of the sacred texts, notably those given in Kuvalayamālā and by Ācāryas like Sricandra, Umasvati and Jinaprabha. . Much more comprehensive is the list of commentaries on the Agamas which too is provided. From this list it is apparent that the widely used Agamas are the Uttarādhyayana the Dasavaikālika, the Kalpa Sutra and the Āvašyaka Sutra, of which again the last two top the list in use and popularity. The Kalpa Sūtra is read before the congregation during the Paryūṣaṇa while the Avaśyaka Sūtra contains elaborate instructions about the daily behaviour.
As to the date of Arga literature, there is a keen effort even among the scholars to make it appear as recent as possible. This is hardly pardonable. As it had happened with the Vedic literature, so it must have happened about the Jaina sacred texts, in the beginning they were preserved in memory by the seers and transmitted by the words of the mouth to their followers. These must have remained in this form for an exceptional length of time running over centuries. Their record in writing is however a much later occurence. But to present the date of recording as synonymous with the date of their composition is a serious pitfall which need be avoided. By upholdng very plausible and convincing historical proofs, Malvania seeks to establish that the sacred texts must all have been composed several centuries before the birth of Christ and even the recording of a good part of it had taken place during the life-time of Bhadrabahu, the sixth Acārya after Mahavira, which too must fall in the 4th century B.C. In subsequent period, much supporting literature has appeared or disappeared ; but the original current as provided in the Agamas must have remained unmolested by the ravages of time and there is no genuine reason to doubt in their originality and oldness. .
Malvania has raised the allied question of the extinction of ancient sacred texts which is an article of faith with the Digambaras. Even