Jaina Ontology

Author(s): K K Dixit
Publisher: L D Indology Ahmedabad

Page 44

THE AGE OF AGAMAS
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the problem of pramāna). However, before we study in details how these problems were indicated in the various Agamic texts let us say something about the absolute chronology of the Age of Agamas. In this connection what is most important is to determine the probable date of composition of Bhagavati, Prajñāpana, Anuyogadvara, Nandi, Avasyakaniryukti, Tattvarthasutra and Satkhanḍagama. For some of these texts-e. g. Bhagavati, Avasyakaniryukti and Satkhandagama-it is almost impossible to be the work of one author and even Prajñāpana might contain enough interpolations. But Tattvärthasutra is certainly the work of Umäsvati while Anuyogadvāra and Nandi likewise seem to have got their respective authors. Now Umasvati almost certainly belonged to 3rd-4th centuries A. D. and so in view of what has already been said it is not unreasonable to suppose that the material contained in the five texts Anuyogadvāra, Nandi, Avasyakaniryukti, Tattvärthasutra and Satkhandagama was produced at some period or other during the first four or five centuries of Christian era. Similarly reasonable seems to be the supposition that the Prajñāpana material was produced at some period or other during the last two pre-Christian centuries while the Bhagavati material was produced at some period or other during the last four or five pre-Christian centuries; (certainly Bhagavati possesses not only such passages as are contemporary with Prajñāpanā but also such ones as are posterior to it-though, of course, a large number of them decidedly came before Prajñāpanā). This whole reckoning might lack desirable precision but it should prove helpful so far as it goes. For example, we can now say that the three stages of the Age of Agamas have run their course as follows:
I First Stage (5th-2nd certuries B. C.)
II The Second Stage (2nd century B. C. to 1st century A. D.) III The Third Stage (1st-6th centuries A. D.)
II THE FIRST STAGE
Introductory :
As already indicated, we intend to work out the nature of the oldest phase of Jaina philosophical speculation chiefly on the basis of Bhagavati. But Bhagavati is not a homogeneous text and so the material contained in it needs a critical analysis. This we take up first. Afterwards, we examine the relevant material of certain minor texts that seem to be equally old.
(A) BHAGAVATÏSUTRA
The dialogues collected in Bhagavati broadly fall in two groups, viz. those couched in a terminology that is either largely non-technical or technical in its own way (these being mostly small in size), those couched in a terminology that is largely technical (some of these being