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Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c5.s13: The Exegetical Literature of the Canons

Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c5.s13

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English

Contents

The Exegetical Literature of the Canons

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The exegetical literature on the Canons is very extensive. As a matter of fact, it is impossible to interpret the Canons without the support of the commentaries, and it is for this reason that the commentaries are included in the present thesis. On the whole the commentary literature seems to be quite trustworthy since the commentators have tried to preserve the old traditions and the stock of tales and legends current in those days. The commentators while illustrating the tenets of the Canon have referred to old compositions (*pūrvaprabandha*), ancient traditions (*vṛddhasampradāya*) and ancient explanations (*vṛddhavyākhyā*), which is an evidence to prove their authenticity. The commentators have frequently quoted the differences of opinions (*kecit*) and wherever they have failed to give satisfactory explanation of the texts they have had recourse to the authority of the older tradition (*sampradāyagamya*) or the words of an omniscient being (*kevalin*).

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The exegetical literature which includes some of the important commentaries such as the *Brhatkalpa Bhāsya*, and its *Vrtti*, the *Vyavahāra Bhāsya* and its *Vivaraṇa*, the *Nisītha Cūrṇi*, the *Āvasyaka Cūrṇi*, and the commentaries on the *Āvasyaka* and *Uttarādhyayana*, is undoubtedly a mine of rich treasure in itself. In these works we come across various customs and beliefs prevalent in those days in different parts of India, various feasts and festivals, religious sects, wandering ascetics, descriptions of famine, robbers and dacoits, the inaccessible roads, mountains and deserts, economic production, industry, trade-routes, dress, ornaments, food, and various other matters of importance, which have nothing to do with religion as such, but are of general interest to the man on the street. The commentary literature is also important from the point of view of the voluminous and comprehensive narrative literature that it contains. According to Dr. Winternitz, many a gem of the narrative art of ancient India has come down to us by way of the Jaina commentary and narrative literature, which would otherwise have been consigned to oblivion³⁹ The commentary literature like the canonical literature is also important from the point of view of the history of Indian languages. The canonical literature and its earliest commentaries are written in Prākrta language, which is very useful in tracing the history of the modern Indian vernaculars.

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³⁹ *ibid*, p. 487.

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The commentarial literature on the Canons consists of four parts, viz., (1) *Nijjutti*, (2) *Bhāsa*, (3) *Cūrṇi*, and (4) *Ṭīkā*; including the Canons this literature is known as *Pañcāṅgī* or consisting of the five parts.

(1) Nijjutti

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The oldest explanatory literature on the sacred texts is represented by *Nijjuttis* which consists of a very concise explanation in verses. These *Nijjuttis* contain a number of historical or legendary tales elucidating Jain doctrines and moral or disciplinary rules given in the Jain Canons. The *Nijjuttis* were probably memorial verses which were learnt by heart by the teachers who used them in their oral interpretation of the Canons.⁴⁰ It is suggested that since the *Nijjuttis* are aboslutely unintelligible without the support of the commentary, there must have been an extensive commentary where all tales and legends referred to in *Nijjuttis* must have been told at length.⁴¹ But unfortunately we have no means of ascertaining the existence and nature of these hypothetical commentaries and how far they were epitomised in the present *Niryuktis*.⁴² The *Nijjutis* served as the foundation for several other later commentaries. The following are the ten *Nijjutis*: (1) *Āyārānga*, (2) *Sūyagaḍanga*, (3) *Sūriyapannatti*, (4) *Uttarajjhayana*, (5) *Āvassaya*, (6) *Dasaveyāliya*, (7) *Dasāsuyakkhandha*, (8) *Kappa*, (9) *Vavahāra* and (10) *Isibhāsiya*. The tradition is unanimous in attributing the authorship of the *Nijjutis* to Bhadrabāhu, who seems to be different from Bhadrabāhu, the last *Śrutakevalin*, who died 170 years after Mahāvīra's death (*i.e.*, 297 B.C.), and who was the author of the *Cheda Sūtras*.

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⁴⁰ Winternitz, *op. cit.*, P. 483, cf. *Nirutti* in Pali, a work on exegesis, ascribed to Mahā Kaccāyana, ard divided into two parts : *Cūla nirutti* and *Mahā nirutti*, Malalasekara, *Dictionary of Pali Proper Names*, Vol. II, p. 79.

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⁴¹ Jarl Charpentier, *op. cit.*, p. 50 f.

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⁴² Prof A M Ghatage's article "The Dasavaikālika Niryukti," p 629, I H Q , Vol , XI 1935

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When we study the contents of the *Nijjutis* we notice that they refer to the later traditions. For instance, the *Uttarādhyayana Niryukti*⁴³ refers to the story of the Bhadrabāhu's four disciples, and Śakaṭāla and Sthūlabhadra, and the *Āvasyaka Niryukti*⁴⁴ to Bhadragupta, Ārya Simhagiri, Vajraswāmin, Tosaliputrācārya, Ārya Rakṣita, Phalgurakṣita and others, who were the successors of Bhadrabāhu. We also find a reference here to the origin of the Digambaras and the seven schisms in the Jain Church which undoubtedly represents the tradition much later than Bhadrabāhu, the author of the *Cheda Sūtras*.⁴⁵

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⁴³ 91, 100.

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⁴⁴ 764-776, also cf Uttarā. Nir. 96f

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⁴⁵ See Muni Punya Vijaya's learned article in the *Mahāvīra Jain Vidyālaya Rajata Mahotsava Smāraka Grantha*, 1915-40; Jarl Charpentier's *Introduction* to the *Uttarādhyayana Sūtra*, p 49 f. Bhadrabāhu, the author of the *Nijjutis* is placed in the fourth century A D (See Prof. Ghatage, *op cit*) However, according to Leumann, the *Nijjutis* were compiled in about 80 A D. (Schubring, *op. cit.*, p 60)

(2) Bhāsa

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After *Nijjutti*, comes *Bhāsa*, the next chronological stage of development in the commentarial literature on the Jain Canons. Like *Nijjutti*, the *Bhāsas* were also written in Prākrta verses. However, it should be noted, that a number of verses of *Nijjutti* and *Bhāsa* have so much intermingled with each other that it is difficult to distinguish them from one another. This is corroborated by the statement in the Commentary on the *Brhatkapla Bhasya*⁴⁶ by Malayagiri. Similarly, the verses of the *Bhāsya* on the *Dasaveyāliya* have been incorporated in its *Niryukti*⁴⁷ and the same muddle is noticed regarding the verses of the *Bhāsya* on the *Āvassaya sutta* and its *Nijjutti*.⁴⁸

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⁴⁶ Pīṭhikā, p 2.

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⁴⁷ p 278.

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⁴⁸ See H. R. Kapadia, *op. cit.*, p 172; Prof. A. M. Ghatage's article on *Sūtrakṛtānga Niryukti* in *I.H.Q.*, Vol. XII, 1936, p. 270 ff.

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The following eleven *Āgamas* seem to have contained their *Bhāsas* :—(1) *Āvassaya*, (2) *Dasaveyāliya*, (3) *Uttarajjhayana* (4) *Kappa* (5) *Pañcakappa* (6) *Vavahāra* (7) *Nisiha* (8) *Pañcamangalasuyakkhandha* (9) *Jiyakappa* (10) *Oha Nijjutti* and (11) *Pinda Nijjutti*⁴⁹ The *Bhāsas* on the *Brhat-* *Kalpa Sūtra*, *Vyavahāra Sūtra* and *Nisītha Sūtra* are very important as they contain most valuable information regarding various topics, particularly the life of monks and nuns and the society of those early days. The *Bhāṣya* on the *Bṛhatkalpa Sūtra* is written by Sanghadāsagaṇi Kṣamāsramaṇa;⁵⁰ most of the *Bhāsas*, however, are annonymous.

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⁴⁹ See H. R. Kapadia, *op. cit.*, p. 187.

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⁵⁰ This is edited with the *Vṛtti* of Malayagiri and Kṣemakīrti in the Ātmānanda Jain Granthamālā by learned scholar Muni Puṇyavijayaji.

(3) Cūrṇi

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After *Bhāsa* comes *Cūrṇi*, an intermediate stage between the two periods, *Bhāsa* on one hand and the *Ṭīkā* on the other. *Cūrṇi* is an intermixture of prākṛt and Sanskrit languages pointing out an important era in the history of the Jain annals when by slow stages Sanskrit was taking the place of Prākṛt in the history of the Jain literature.

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The following *Āgamas* contain *Cūrṇis* :—

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(1) *Āyāra*, (2) *Sūyagaḍa*, (3) *Viāhapannatti*, (4) *Jīvābhigama*, (5) *Jambuddīvapannatti*, (6) *Nisītha*, (7) *Mahānisīha*, (8) *Vavahāra*, (9) *Dasāsuyakkhandha*, (10) *Kappa*, (11) *Pañcakappa*, (12) *Oha Nijjutti*, (13) *Pañcamangalasuyakkhandha*, (14) *Jiyakappa*, (15) *Uttarajjhayana*, (16) *Āvassaya*, (17) *Dasaveyāliya*, (18) *Nandi*, (19) *Anuogadāra* and (20) *Pakkhıya Sutta*⁵¹. Out of these a very few *Cūrṇis* have seen the light of day so far. Some of them have been edited by Muni Ānandasagaraji from Rutlam. A cyclostyled copy of the *Nisītha Cūrṇi* available in some of the Bhandaras and Libraries, has been edited by Ācārya Vijayaprema Sūrisvara, which is utilised in the present thesis. Most of the published *Cūrṇis* are ascribed to Jinadāsagaṇi Mahattara.⁵² Out of the available *Cūrṇis* the *Āvassaya* and *Nisītha* are most important as they contain a most valuable treasure of information from the point of view of Jain history and culture. The *Nisītha* refers to Ārya Kālaka, a contemporary of king Sālivāhana of paiṭṭhāna, who proceeded to Persia (*Pārasakūla*) and returned with ninety kings (*Sāha*) to take revenge on king Gaddabhilla of Ujjeṇī, who is said to have abducted Kālaka’s sister and kept her in his harem. The *Āvassaya Cūrṇi* records a tradition of flood in Sāvitthī after thirteen years of which Mahāvīra attained *kevalahood*⁵³. It also refers to important kings and princes contemporary to Mahāvīra and various other traditions. The *Cūrṇis* are also important from the point of view of philological studies.

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⁵¹ See H R. Kapadia, *op. cit.*, p 190.

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⁵² The *Āvasyaka Cūrṇi*, according to Leuman, belongs to 600 650 A.D. (Schubring, *op. cit.*, p. 60), *cf.* a verse from the *Manusmṛti* (IV 85. also *Mahābhā*. XIII. 141. 19) is quoted in the *Ācārānga Cūrṇi* (p. 97), also from the *Pratijñāyauganadharāyaṇa* (3 9) of Bhāsa (Poona, 1937) in the *Āvasyaka Cūrṇi* II, p 162).

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⁵³ Cf. also the same tradition recorded in the *Maccha Jātaka* (Vol. I, No. 75).

(4) Ṭīkā

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Haribhadra Sūri (705-775 A.D.) was a most distinguished and versatile writer, who is considered to have written for the first time the commentaries on the Canons in Sanskrit, retaining the Prākṛt narratives in their original form. He has written commentaries on Āvassaya, Dasaveyāliya, Nandi and Anuyoga. He is also said to have written a commentary on the Pannavaṇā, which is now lost.⁵⁴ After Haribhadra comes Śīlānka Sūri, who lived about a century later and wrote commentaries on the first two Aṅgas with the help of Vāharigaṇi in about 862 or 872 A. D. He is also said to have written commentaries on the remaining ten Aṅgas which are lost now. Then we come to the commentators Vādivetāla Śānti Sūri and Devendragani, otherwise known as Nemicandra Sūri in the eleventh century. They wrote separate but exhaustive commentaries on the Uttarajjhayara retaining the narratives in Prākṛt, in the manner of Haribhadra Sūri. The famous Abhayadeva Sūri also belongs to this period. He wrote commentaries on nine Aṅgas (III-XI) and the ovāiya. His commentaries on the latter and the Nāyādhammakahā were revised by great Droṇācārya, the author of the commentary on the Ogha Niyutti. Then comes Maladhārī Hemacandra, a senior contemporary of Ācārya Hemacandra and a pupil of Abhayadeva, who commented on Anuyogadvāra Sūtra. Malayagiri was another important author who wrote commentaries on six Upāṅgas (II-VII). His commentary on the Jambuddīvapaṇṇatti is said to have been lost, and that on the Pannavaṇā is based on Haribhadra's. He also wrote commentaries on Vyavahāra Bhāṣya, Piṇḍa Niyutti, Āvasyaka, Bṛhatkalpa Bhāṣya (incomplete) and Nandi. He completed his commentary on Nandi in 1235 A. D.⁵⁵ Kṣemakīrti completed the commentary on the Bṛhatkalpa Bhāṣya in 1276 A. D. Then Vijayavimala wrote his commentaries on the Taṇḍulaveyāliya and Gacchācāra in 1578 A. D.; Śānticandra, a pupil of Hīravijaya on the Jambuddīvapaṇṇatti in 1594 A. D., and Samaya Sundaragaṇi on the Kalpa Sūtra in the 17th century A. D.⁵⁶ Besides, a large number of Dīpikās, Vṛttis, ṭīkās, and Avacūris were written on the canonical literature of the Jains, several of which do not exist now. In the ṭīkā literature, the commentaries on the Āvassaya, Uttarajjhayana, Bṛhatkalpa Bhāṣya, Vyavahāra Bhāṣya, Ānāṅga, Bhagavai, Jambuddīvapaṇṇatti and Kalpa Sūtra are most valuable since they have recorded various important traditions.

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⁵⁴ The Commentary of Malayagiri on Pannavaṇā, p. 611.

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⁵⁵ Winternitz, op cit., p. 392.

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⁵⁶ For other commentaries on the Kalpa Sūtra see the Introduction to the Kalpa Sūtra by Prof. H. D. Velankar, Surat, 1939.

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Thus the period of the Jain Canons and their commentaries extends from the second century B. C. to the seventeenth century A. D.

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