Jain Journal 1968 01

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

Page 61

MANUARY, 1968
147
and aparyabasita or ananta śruta, (5) gamika śruta and agamika śruta, (6), angaprabişța śruta and anangaprabişğa or angabāhya śruta.
Sruta is thus comprehensive religious literature of which the earliest and foremost are the Argas. In chapter two the author considers their extrinsic features and in a part of chapter three their intrinsic features. Extrinsic features include the meaning of the titles of the Argas, the total number of padas or ślokas contained therein, their order, style and language, subject matter of different sections, etc., while intrinsic features include an analysis of their contents. In the ordering of the Angas, the oldest is indeed the Ācārārga and this is perhaps inevitable since this contains the code of conduct for the entire sangha. But a reverse view too is not unknown which places the Acārārga last, after all other Angas had made their appearance. According to the author, however, the former view should receive greater support for three reasons, viz., (a) its contents, (b) its prior mention in every reference and (c) lack of any major controversy. The style of Ācārārga and Sūtra Křtānga is a mixture of prose and verse while that from the third till the eleventh Sutra is dominantly prose. The language used is Ardha Māgadhi, also called ĀĻșa-Prakrt by Hemacandra. A literature that has never been water-tight to a particular age but has been enriched over ages could not, however, have strictly followed one language. As to the basis of the theme contained therein it is interesting to add that while the Argas are largely a recording of what is transmitted from the past (evam me sutam), they have never been intolerant nor indifferent to the viewpoints of others which are clearly indicated as ege pabayamānā. Besides, apart from indicating the way for the ultimate liberation of the jiva, the Anga literature of the Jainas is a veritable encyclopaedia of knowledge which is clearly indicated by the author item by item.
The Ācārānga is the most dominant theme of chapter three. During the days of Mahavira there was hardly any quarrel between the acelakas (non-clad) and the sacelakas (clad) nor any distinction was drawn between them to establish any rank. A śramana clad or non-clad, carried minimum vessels or went without them depending on his physical capabilities. During the days of Sudharma Svami the distinction had however come to stay so that while the first book of the Acārāřga has taken care of the non-clads, the second book gives ample consideration to the clad śramaņas and is very specific in the matter. But at this date this was really no schism and the clad and the non-clad were respected alike. This is supported by the 23rd study on Kesi-Gautamiya contained in the Uttarādhyayana Sūtra.