Philosophy In Jain Agams: Aṅgabāhya Āgama (Auxiliary canonical works)

As per the earliest classification, Jain āgama literature has been divided into two classes: Aṅgapraviṣṭa (Principal Canonical works) and Aṅga bāhya. The word Upāṅga did not exist since ancient times for Aṅga bāhya. In Nandī and even before Nandī there is no mention of the word Upāṅga. Tattvārtha Bhāṣya possesses this word. Thus it seems that it is the oldest use of the word Upāṅga within the available sources.^[1] An important point to be noted here is- in Tattvārtha Bhāṣya, Aṅga bāhya and Aṅga praviṣṭa, these two classes has been introduced as the parts of Śrutajñāna (verbal knowledge). Hence, it is possible here that upāṅga word has been used for aṅga bāhya literature but the texts that have been mentioned under the category of aṅgabāhya there; do not match with the texts that are read under the upāṅga literature today. Hence, it is for sure that based on the similarity of nomenclature alone, neither can we consider them as one and the same nor can we consider them as old as the Tattvārtha Bhāṣya. The Bhāṣyakāra (commentator) has employed the word upāṅga only once and at all other places he has used the term aṅgabāhya. Hence, it is clear that the classification which is available today is of much later period. Each upāṅga that is available today has been connected with any one of the aṅga. Such description is found in Vṛtti of Jambūdvīpa prajñapti and also in the text by the name Sukhabodha Samācārī written by the commentator of Nirayāvalikā, Sri Candrasuri.^[2]  There is a probability that the Acharyas of the later period took this word from Tattvārtha Bhāṣya and as in the Vaidika literature, the Veda has divisions of aṅga and upāṅga, similar system is followed. Upāṅgas are related to aṅgas. A brief description of the twelve upāṅgas that are approved today is as follows:

Aupapātika

This is the first upāṅga text and considered to be the upāṅga (subsidiary limb) of Ācārāṅga. It has two divisions (prakaraṇas) - Samavasaraṇa and Aupapātika. The focus of the discussion is- rebirth. Upapāta (birth) is the main subject of this text hence, it is named as Aupapātika.

Rājapraśnīya

This is the second upāṅga text and is accepted as upāṅga of Sūtrakṛtāṅga. Nandī refers to it as Rājapraśnīya.^[3] The questions asked by King Pradeśī and the answers given by Śramaṇa Keshikumar are compiled in this text. Hence, it is called by the name^[4] Rajaprśnīya. In this āgama, there are two sections by the name Sūriyama and Paesi kahāṇaga. There is a very valuable thought about the existence of soul during the dialogue of Pradeshi. Delicate issues regarding soul such as its weight, have also been discussed in this text.

Jīvājīvābhigama

This is the third upāṅga. It is related to Sthānāṅga. Merely by its name itself its contents can be inferred. In this text, jīva and ajīva (i.e. living and non-living beings), these two classes of reality have been discussed in particular. Facts given in the beginning of the chapter prove that it is a composition of sthaviras.^[5]

Prajñāpanā

This holds the fourth place in upāṅga literature. It contains 36 pada (chapters) and propounds the truth in a question-answer style; hence, the name Prajñāpanā is appropriate. The first chapter of this text has also been named as Prajñāpanā. Perhaps due to the first chapter, its name has become famous as Prajñāpanā. In this text, mainly living and non­living beings are explained. Also subjects related to these two, for example classification, leśya (psychic colour), karma etc. have been discussed deeply in this text. This is a significant book for Jain metaphysical study. Its significance can also be proved by another fact that Devardhigaṇi has included many of its contents into Bhagavatī. Acharya Shyama is the famous compiler of Prajñāpanā. Scholars infer the time of its composition to be around 335 -375 years after salvation of Lord Mahavira. Scholars of tradition link this text as the upāṅga of Samavāyāṅga, but, Acharya Mahāprajña while presenting his analysis with thorough observation states that-it would have been much better if Prajñāpanā would have been accepted as the upāṅga of Bhagavatī.^[6] 

Jambūdvīpa Prajñapti

Serial number is fixed for upāṅgas as it is for aṅgas. This is the fifth upāṅga; hence it is related to Bhagvatī. It describes the facts about Jambūdvīpa (the name of Central Island in Jain Cosmology) hence; it is called by the name Jambūdvīpaprajñapti.

Candraprajñapti and Suryaprajñapti

Candraprajñapti deals with the facts about the Moon (Candra) and Sūryaprajñapti deals with the facts about the Sun (Sūrya) hence, titles represent the content. These are the 6th and the 7th upāṅga consequently. At present, Candraprajñapti is unavailable, except some of its beginning portion. Although some manuscripts are available by the name of this text besides few of the beginning pages, the whole text description is similar to that of Sūryaprajñapti. Hence, current notion prevalent among scholars is that Candraprajñapti is lost and what is available by name is Sūryaprajñapti itself.

Nirayāvalikā

The present text is a śrutaskandha and the oldest name of this āgama seems to be upāṅga. When Jambusvami asked Sudharma svami about upāṅga, Sudharma swami propounded five texts of upāṅgas viz. Nirayāvalikā, Kalpāvatansikā, Puṣpikā, Puṣpacūlikā, Vṛṣṇidaśā. Another name of Nirayāvalikā is Kalpikā. It has been inferred that the first chapter of uvaṅga is kalpikā but due to the description of naraka (hell) it is named as Nirayāvalikā. Hence the first text possesses two names-Nirayāvalikā and Kalpikā. Nirayāvalikā Śrutaskandha explains the subjects like auspicious and inauspicious actions, auspicious and inauspicious karmas and their results.^[7] 

As per Winternitz - It is possible that from Nirayāvalikā to Vṛṣṇidaśā, all these five texts originally formed as one text, the five sections of which were then counted as five different texts, in order to bring the numbers of upāṅga as twelve.^[8]

Kalpāvatansikā: This has ten chapters by the name Padma, Mahāpadma etc. in which there is a description of ten princes having the same name.

Puṣpikā: This also contains ten chapters by the name of Candra, Sūra etc.

Puṣpacūla: This text also has ten chapters by the name of siri, hiri etc.

Vṛṣṇidaśā: In this text, there are twelve chapters having names such as niṣada, māyandi etc.

All these upāṅgas contain descriptive mythical stories. The present births as well as the future and previous births of the characters of the story are illustrated in these texts.