Agam Athuttari

Here's a comprehensive summary of the Jain text "Agam Athuttari" by Kusumpragya Shramani, based on the provided pages:

Book Title: Agam Athuttari (also referred to as Agam Attattari) Author: Acharya Abhayadev Suri (as the original author) Editor/Translator: Dr. Samani Kusumpragya Publisher: Jain Vishva Bharati, Ladnun

Overview:

"Agam Athuttari" is a concise but insightful Jain text originally authored by Acharya Abhayadev Suri. The book, as presented, has been meticulously edited and translated by Dr. Samani Kusumpragya, with the blessings and guidance of prominent Jain ascetics like Acharya Mahashraman. The text focuses on explaining the nature of Dev (Deity), Guru (Teacher), and Dharma (Religion), collectively known as the Ratnatrayi (Three Jewels). It offers profound insights into Jain philosophy, ethics, and practices through a blend of aphorisms, allegorical stories, and moral teachings.

Key Themes and Content:

1. Praise and Salutation: The book begins with salutations to Lord Mahavir and the eleven Gandharas (chief disciples), establishing a lineage of spiritual authority and reverence.

2. Parampara (Tradition) - Material vs. Spiritual: A significant theme is the distinction between the Dravya Parampara (Material Tradition) and the Bhava Parampara (Spiritual Tradition).

   • Bhava Parampara: This is considered the pure and essential spiritual lineage, traced back to Sudharma Swami and Devardhigani Kshamashraman. It is compared to the Raj Karandak (King's Casket) and the Grihapati Karandak (Householder's Casket), signifying purity, richness, and inherent value. This tradition is upheld by the adherence to Jinendra's (Lord Mahavir's) commands.
   • Dravya Parampara: This represents the external, ritualistic, or conventional lineage, which can become corrupted by laxity in practice. It is likened to the Veshya Karandak (Courtesan's Casket) and the Chandal Karandak (Outcaste's Casket), suggesting a lack of true spiritual essence and adherence to worldly attachments or community affiliations (Gachha).

3. The Nature of Conduct (Jit Vyavahar): The text emphasizes that true conduct (Jit Vyavahar) is that which is practiced by virtuous and mindful monks (Suvihit and Sanvign Sadhus). Even if practiced by only one such monk, it is considered authoritative. Conversely, conduct followed by many monks who are only outwardly observant but inwardly deviating (Parshvasth and Pramatt Sanjatas) is not considered true or authoritative, regardless of its widespread practice.

4. The Significance of Divine Command (Jinaagya): A central message is the paramount importance of obeying the commands of the Jineshwara (Tirthankar Mahavir).

   • Adherence to Jinagya is considered the true worship of the Jineshwar.
   • Even a small act performed with Jinagya yields immense results, like a small ray of sun dispelling darkness.
   • Disobedience or disregard for Jinagya renders all other virtues, intelligence, Chaturya, and religious observances (archana, prattyakhyan, paushadh, upvas, dan, sheel) meaningless, like the uselessness of a poppy flower.

5. Allegorical Comparisons (Chhayavadi Shaili): The text employs vivid allegorical comparisons to illustrate the worthlessness of a disobedient person. The author creatively personifies various entities like cows, deer, trees, stones, donkeys, grass, and dogs. Each of these, in their own characteristic voice, protests against being compared to a disobedient human, highlighting their unique contributions and virtues, all stemming from their natural order or purpose, which is implicitly in tune with a universal command. They all lament the comparison as shameful, deeming the disobedient person's existence as futile as a "son of a barren woman."

   • Cow: Provides life-sustaining milk, purifies with its dung, its urine is purifying and health-giving, its meat and hide have many uses, and even its tail is considered sacred.
   • Deer: Known for its musicality, its skin is used for bedding, books, and quivers. Its horns are used to make instruments.
   • Tree: Provides fruits, wood for homes, boats, musical instruments, tools, and is the source of medicines.
   • Stone: Forms statues of Jinas, buildings, and can be transmuted into gold by the philosopher's stone.
   • Donkey: Carries burdens, endures heat and cold, and its movements can be interpreted as omens.
   • Grass: Used for roofing, provides sustenance to animals, and is useful for rituals.
   • Dog: Known for loyalty and guarding houses.

6. The Value of Right Faith (Samyaktva): The text strongly prohibits venerating those devoid of right faith (Darshanheen or Mithyatvi). Those who have lost the jewel of Samyaktva are condemned to endless cycles of birth and death. Without right faith, knowledge and conduct are impossible. Just as a tree cannot flourish without roots, one who deviates from Jin-Darshan cannot attain liberation.

7. The Influence of Company (Sangati): The impact of good and bad company is illustrated through apt analogies:

   • Good Company: Like sandalwood's fragrance influencing nearby neem trees, or the scent of Champak flowers imparting their fragrance to sesame seeds.
   • Purity of Character: Virtuous individuals remain unaffected by company, just as snakes cannot poison sandalwood vines, garlic retains its smell even with musk, and a cat's eye gem does not transform into ordinary glass when placed with it.

8. Dangers of Slander and Gossip: The text warns against criticizing and backbiting, especially about monks. Slandering monks leads to extreme poverty, obstacles in the afterlife, and hinders the attainment of Bodhi (enlightenment). Speaking ill of monks in the presence of unvirtuous people results in crippled limbs, muteness, blindness, poverty, and immense suffering.

9. Omen Science (Shakun Shastra): The book touches upon some lesser-known aspects of omen science, such as the auspiciousness of seeing a deer on the right side in the first prahar (watch of the night) and the fulfillment of desires by seeing the reproductive organs of a donkey during coitus.

10. Author and Textual Analysis:

    • The text attributes its authorship to Acharya Abhayadev Suri. However, the specific identity of this Acharya is a subject of scholarly discussion, as there have been several prominent Jain Acharyas named Abhayadev. Based on the scholarly depth and content, the editor suggests it is likely the renowned commentator of the Navangi.
    • The title "Attattari" or "Athuttari" likely refers to a collection of 108 verses or principles. While the current text has 115 verses, the editor notes the possibility of later additions.
    • The work is dated to around the 15th-16th century Vikram Samvat, as no manuscripts predate the late 16th century.
    • The book was compiled and edited from various manuscripts obtained from institutions like the Lalbhai Dalpatbhai Bharatiya Sanskriti Vidya Mandir and the Mahavir Aradhana Kendra.

Significance of the Edition by Dr. Samani Kusumpragya:

Dr. Samani Kusumpragya's dedication to editing and translating "Agam Athuttari" is highly praised by Acharya Mahashraman. This work is presented as a continuation of the comprehensive effort to edit and translate Jain Agamas initiated under the leadership of Acharya Tulsi and Acharya Mahapragya. The translation is described as providing valuable guidance, and it is hoped that scholars will continue to engage with the text's rich content. The collaborative effort in bringing this work to light, including the assistance of other Sadhvis and individuals, is also acknowledged.

In essence, "Agam Athuttari" serves as a guide to the fundamental principles of Jainism, emphasizing the importance of righteous conduct, adherence to the teachings of the Tirthankaras, and the cultivation of right faith, all within the framework of Dev, Guru, and Dharma.