Jain Journal 1980 10

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

Page 14

JAIN JOURNAL
the Bhagavati II.1, IX.33, XVI.5, XX.8, Iñatādharma, Antakst, Anuttara, and Vipāka : 14 Purvas in Bhagavatı XI.11, XVIII.2, Jñātadharma and Antakyt: and Purvadhara in Bhagavati V.4 Jñātādharma, Antakst Prašna, Anuttara, Vipāka, Nandi and Kalpa). The Dışțivāda is independently referred to in the list of the Vyavahāra X, however this list is known to belong to the later canonical stage.
Finally, there is no mention of any list of 12 Angas other than the present one in the canonical texts as well as in the Svetambara and Digambara traditions. This means that the Jaina church authorized 12 Angas
t are enumerated in the present list and named them 12 Anga-ganipițakas. Out of 11 existent Angas, the Praśnavyākarana obviously replaced the original text which must have been lost. The concepts and the contents occurring in the Sthāna, Samavāya and Bhagavati belong to all the stages in the Agamic period. Except these three texts and excluding the Ācāra 1 and the Sūtrakrta I which belong to the earliest canonical stage, all the rest of the present existent Anga texts belong to the later canonical stages. And the contents of the Dşstivāda reveal the important topics in the system of jīva-ajīva discussed at the later canonical stages.
All these testify that 12 Angas must have been authorized in the considerably later canonical period, but surely before the time of Umasvati. And the church authorities named them 12 Anga-ganipițakas by attributing the compilership of 11 existent Angas to Mahavira's 11 Ganadharas. But why didn't they select 12 existent texts and name them 12 Angas instead of 12-Anga-ganipitakas ? Or there was no harm to have 12 existent texts and name them 12 Anga-ganipitakas by attributing their compilership to Mahavira's 11 Ganadharas. But they did not do this. This indicates that they intentionally included a non-existent Anga at the time when they authorized these 12 Anga-ganipițakas. From the historical standpoint, it is justifiable to include a lost Anga in the basic class of the sacred literature of the Jainas, for many important texts must have been lost in the course of time. However, no other school authorities would ever think of approving a non-existent Anga to be included in the Anga literature. There must have been a specific reason for including the Drstivāda in the Anga Class.
And this specific reason must have been that they needed to have the Drștivāda or the Anga consisting of the lost views for the sake of establishing the rddhi called pada...prābhsta-arga-anusăritva in order to assign it a task of eradicating jñānāvaraṇa karma and darśanāvarana karma in the process of ekatva dhyāna. They did not seem to have