Part 6 - Literature (comparing Yoga and Jainism

The most creative minds of traditional and ancient India like Mahavira or Patanjali had weaven their innovative thoughts into sutras which stimulated discussion and dissent. But, in case of Pataňjalayoga, the exact period of formation of original literature has controversy. Patanjali’s era is considered by most of the researchers as 200 to 300^B.C. Where as the days of delivery of sermons by Lord Mahavira, based on which the Agamas are formed are exactly known as it happened just at the time of his nirvana (death). It is believed that all main angas of Agamas were written by his Ganadharas and the other canonical literature (Anga-bahya) was composed by elderly monks known as sthavirs. They are shrut-kevlis and Das-purvas. Chronologically, 170 years after Lord Mahavira’s nirvana, the Jain order became devoid of any shrut-kevalis and there only remained those versed in the knowledge of the ten Purvas. Jains believe that only those persons who know and comprehend the Purvas can be the spiritual practitioners having rational faith (Samyak Darsana). Hence in their works there is no possibility of there being present anything that may go against Agama. This is the reason why their works also gradually got included in the Jain Agama.

All the names with periods of compositions are not exactly known. From lots of evidences and discussions, it is believed that one of the Upangas “Prajnapanasutta” written by Kalakacarya was developed during 335 to 376 years after nirvana of Lord Mahavira^[1]. About rest of them, the authors and dates are not known exactly. Among the Ched-sutras, Dasashrut, Brihatkalpa, and Vyavahar are well known as the works of Bhadrabahu were already composed prior to the year 300 before the commencement of Vikram era. Among Mula-sutras, “Dasavaikalik sutra’ work of Acarya Sayyambhav was written exactly 75years after Mahavira’s nirvana. The “Uttaradhyan sutra’ was composed during second and third century by more than one Acaryas. “Nandi sutra’ of Chulika sutras, was composed by Devardhigani in the beginning of sixth century V.S.

All these original scriptures gave rise to commentaries, Bhasyas, subcommentaries, Vrttis, Tikas and glosses thereon. Both inspired later generations to produce a considerable commercial literature. Bhasyas are original explanatory works containing much background information. Vrttis are original commentaries offering word-by-word explanations. Tikas are glosses on commentaries. Upatikas are subglosses on glosses.

As an example of Yoga literature, in case of Patanjal Yogasutra, various scholars have done huge work with tremendous efforts in translations and commentaries on Vyasa bhasya. Few of them are Vacaspati Mishra’s Tattva-Vaisharadi (clarity of truth) in 9^th century, King Bhoja’s Raja-Martanda (Royal Sun) or Bhoja-Vrtti in 11^th century are subcommentaries, Vijnana Bhikshu’s Yoga-Varttika (Tract on Yoga), Yoga Sara-Samgraha (Compandium of the Essence of Yoga) in later part of 16^th century are glosses on Vyasa’s Yoga-Bhasya and Patanjala-Rahasya (secret of Patanjala) of Raghavananda of 19^th century belongs to the category of subglosses^[2]. Similarly, after Lord Mahavira, his lectures in the form of Agams were written by his followers and then, lots of great scholars from Kundkundacarya and Umaswati to Latest Acaryas Bhuvanbhanusuri, Tulsi and Mahaprajna who have contributed great to the society by translating original Agamas, their derived meanings and details of various methodologies of spiritual practices. One of Jain scholar Haribhadra Suri wrote “Shad-Darsana -Samuccaya” which is compilation of the six systems of Indian Philosophy inclusive of a chapter on Patanjali’s Yoga.

Thus, both philosophies have treasure of literature in original languages and translation available for the researchers.

Footnotes and references:

[1]:

www.jainworld.com/general/prem/jain.agams.htm#chapterVI” (Retrieved on 14.07.2015)

[2]:

Ibid, p.311