Agam Ek Parichay - Book Summary

Here's a comprehensive summary of the Jain text "Agam ek Parichay" by Madhukarmuni, based on the provided PDF content:

The book "Agam ek Parichay" (A Brief Introduction to the Agamas) by Yuvacharya Madhukarmuni, published by Shri Agam Prakashan Samiti, aims to provide a simple yet comprehensive introduction to the Jain Agamas and their interpretive literature. The author, responding to a widespread curiosity among Jains from laypeople to scholars about the nature, content, origin, and commentary of the Agamas, has compiled this essay based on his deep study. Despite its small size, the book is described as containing a vast ocean of knowledge.

The summary can be broken down into key themes and sections:

1. Importance of Scriptures (Shastra):

The text emphasizes that all religious traditions, not just Jainism, are based on their respective scriptures.
"Shastra" is defined as that which guides the soul, teaches self-governance, and inspires spiritual education.
For spiritual progress, purity, completeness, and goal achievement, knowledge derived from scriptures is paramount, acting as the foundation for practices like self-control, penance, meditation, and contemplation of the divine.

2. Two Major Ancient Indian Cultures:

Vedic Culture: Characterized by prayer to various deities, rituals like yajnas, and emphasized by the Vedas, Brahmanas, Aranyakas, Upanishads, Gita, Mahabharata, Dharmasutras, and Smritis. Its core themes were sacrifice and the Varna system, leading to its name "Brahmin culture."
Shraman Culture: Its primary emphasis was on non-violence (ahimsa), purity of thought and action, and complete liberation from karma. Around 2500 years ago, with the advent of Lord Buddha, Shraman culture branched into two streams: the original Nirgrantha Shraman tradition (which became Jainism) and the Buddhist Shraman tradition. The Nirgrantha Shramanas, free from passions (raga-dvesha) or striving for their annihilation, form the lineage of Jainism.

3. The Nature of Jain Agamas:

The pioneers of Jainism and its philosophy are described as great ascetics who, through rigorous penance, destroyed all passions and ignorance, achieving self-realization and omniscience (Kevalajnana).
These omniscient beings (Vitaraaga Purusha) then expound the principles of reality (Tattva Jnana) and the path of conduct (Aachaar Marg) for the welfare of all beings.
The teachings of these omniscient beings are considered "Shastra" in Jainism, and they are specifically called "Agamas" or "Ganipitaka." This is contrasted with the Buddhist tradition, whose teachings are known as "Tripitaka."
The Agamas are characterized by their simplicity, clarity, and focus on self-upliftment, devoid of rhetorical embellishments, flights of imagination, or descriptions of rituals and miracles. They offer a practical path for spiritual growth and the well-being of all living beings, as stated in the Prashnavyakarana Sutra: "the doctrine is well-taught by the Lord for the protection and compassion of all living beings."
The Agamas contain profound contemplation on the soul, the path of spiritual practice, and the welfare of every living being, offering a realistic perspective on the ascetic life and strong inspiration for self-improvement. They proclaim the eternal existence of the soul and the path to its highest purification through self-control, self-worship, and restraint of the mind and senses.
The Agamas are seen as the "essence" of the practice of self-development, presenting a scientific process for complete soul development and the all-around growth of human personality, holding a proud place in world literature.
Interestingly, the text notes that many scientific discoveries of modern times have seeds in the Agamas, such as the concept of atoms, the existence of life in plants, and the pervasiveness of sound.

4. Synonyms and Definition of "Agam":

Before "Agam," the term "Suta" or "Shruta" (meaning "heard") was used, referring to knowledge heard directly from the Tirthankara's mouth and transmitted through the guru-disciple lineage.
"Suta" evolved into "Sutra."
Synonyms for Agam include: Sutra, Grantha, Siddhanta, Pravachana, Agya, Vachan, Upadesha, Prajnapan, Shruta.
The word "Agam" is derived from the prefix "A" (meaning "complete" or "all-encompassing") and the root "Gam" (meaning "motion" or "attainment"), signifying "attainment of completeness."
A definition from Ratnakaravtarika Vritti states that "Agam is that from which complete knowledge of the true nature of things is obtained." In Nyayasutra, the words of an "Apta" (an infallible, trustworthy source) are considered Agam.
From the Jain perspective, "Aptas" are the Vitaraaga (passion-free) beings, the Jinas, the omniscient Lords. Their speech is Agam because it is flawless, free from contradictions, beneficial to all, and supported by logic and evidence.
The Tirthankaras expound the meaning, and the Ganadharas (chief disciples) compile it into sutras or texts. This is indicated by phrases like "Tassa nan ayam-athe pannatte" (The Lord has said this meaning).
Texts composed by other enlightened beings like Pratyekabuddhas, ShrutaKevalis, ShrutaSthaviras, and Chaturdasha Purvadhara (those who know 14 Purvas) are also considered valid and included in the Agamas. Ganadharas compile only the Dvadashangi (Twelve Angas), while other ShrutaDharas compose the remaining Agamas, whose authority stems from their knowledge and right understanding.

5. Classification of Agamas: The text details several classifications of the Agamas:

(1) Anga and Purva: The earliest classification divides the Agamas into twelve Angas and fourteen Purvas. The Purvas are considered the repository of all Shruta literature, containing in-depth discussions on every subject. While the twelfth Anga, Drishtivada, is said to contain all fourteen Purvas, the Purva Shruta was considered difficult and required intense Sadhana and sharp intellect. For the convenience of less intelligent seekers, the eleven Angas were composed.
- The Twelve Angas are: Achara, Sutrakrit, Sthana, Samavaya, Bhagavati, GyataDharmaKatha, UpasakaDasha, AntakritDasha, AnuttarOpapatika, PrashnaVyakaran, Vipaka, and Drishtivada.
(2) Division into Anuyogas: Later, for ease of study, the entire Shruta literature was divided into four Anuyogas by Aryarakshita (around V.N. 590):
- Charan-Karananuyoga: Deals with conduct and action.
- DharmaKathanuyoga: Narration of religious stories and teachings.
- Ganitanuyoga: Mathematical and astronomical aspects.
- Dravyanuyoga: Philosophical and metaphysical aspects. This division facilitated study without altering the original form of the Agamas.
(3) Angaprashta and Angabahya: This classification, occurring around 900 years after Vira Nirvana, distinguishes between texts compiled by Ganadharas (Angaprashta) and those composed by other Sthaviras (Angabahya). Angaprashta scriptures are those that are either directly compiled by Ganadharas from Tirthankara's teachings or are eternal truths. Angabahya are those composed by Sthaviras.
(4) Anga, Upanga, Mula, and Cheda: The most recent classification categorizes the Agamas into Angas, Upangas, Mula Sutras, and Cheda Sutras.

6. Language of the Agamas:

The language of the Agamas is ArdhaMagadhi, commonly known as Prakrit.
This language was chosen by the Tirthankaras to benefit common people, including children, women, and the less intelligent, who desired to follow the path of conduct. ArdhaMagadhi was a mixture of Magadhi and 18 regional languages, making it widely accessible.

7. The Sequence of Agam Disruption (Vichchhed ka Kram):

The text explains the gradual loss of the original Shruta knowledge. With the passing of great scholars like Bhadrabahu and Sthulabhadra, and later Vajraswami, the knowledge of the Purvas diminished and eventually became extinct.
Reasons cited for this disruption and loss include:
- Frequent, prolonged famines (12 years each) that decimated the monastic community.
- The strict ascetic practices that made it difficult to find pure sustenance during times of scarcity.
- Hostility from certain Hindu kings towards Shraman ascetics.
- The primary reason was the lack of a strong tradition of writing in ancient India. Despite the existence of writing systems, ascetics were prohibited from writing or possessing books due to the potential for violence against subtle beings (in the act of writing) and the belief that books could lead to complacency in study.

8. Agam Recitations (Vachana): To preserve the Agamas, five major recitations or compilations took place:

First Vachana: At Pataliputra after a severe famine, where the eleven Angas were compiled. Bhadrabahu transmitted the knowledge of the twelfth Anga, Drishtivada, to Sthulabhadra.
Second Vachana: Convened by Emperor Kharavela at Kumari Parvat in the 2nd century CE to revive forgotten Angas.
Third Vachana: Led by Skandilacharya in Mathura (V.N. 827-840) during another famine, which involved collecting remembered parts of the Shruta.
Fourth Vachana: Simultaneously in Valabhi (Saurashtra) under Aryasnagrjuna, collecting Shruta remembered by ascetics in the Southwest.
Fifth Vachana: At Valabhi in the 10th century V.N. (454/466 CE) under Devarddhigani Kshamashramana. Recognizing the weakening of memory, Devarddhigani made the crucial decision to write down the available Agamas, a historically significant and courageous act. The Mathuri Vachana formed the basis, with the Nagarjuniya Vachana as a variant.

9. Number of Agamas and Differences in Acceptance:

Not all Agamas mentioned in texts like the Nandisutra are currently available. While the twelve Angas are universally accepted, there are differences in the number and acceptance of Angabahya Agamas.
Shvetambara Murtipujaka tradition accepts 45 or 84 Agamas (including some Niyuktis).
Therapanthi and Sthanakavasi traditions consider 32 Agamas as authentic.

10. Brief Introduction to the 32 Agamas (Stanakavasi Tradition): The book then provides brief introductions to the 32 Agamas accepted by the Sthanakavasi tradition, categorized as Angas and Upangas. It details the structure, author, composition time, and subject matter of each.

Angas:
- Acharanga Sutra: First Anga, dealing with conduct. It's considered the essence of all Angas.
- Sutrakritanga Sutra: Second Anga, rich in philosophical discussions, refuting various philosophical viewpoints.
- Sthananga Sutra: Third Anga, categorized by numbers, discussing various elements and principles.
- Samavayanga Sutra: Fourth Anga, also based on numbers, providing an overview of the Dvadashangi.
- Bhagavati Sutra (Vyakhyaprajnapti): Fifth Anga, the largest, in a question-answer format, covering vast topics including subtle discussions on atoms.
- GyataDharmaKatha: Sixth Anga, containing illustrative examples and religious narratives, historically significant.
- UpasakaDasha: Seventh Anga, detailing the lives and practices of ten prominent lay followers (Shravakas).
- AntakritDasha: Eighth Anga, narrating the lives of ascetics who ended their cycle of birth and death.
- AnuttarOpapatikaDasha: Ninth Anga, describing ascetics who attained heavenly births and will achieve liberation.
- PrashnaVyakaran Sutra: Tenth Anga, a detailed analysis of influx (ashrava) and cessation (samvara) of karma.
- Vipaka Sutra: Eleventh Anga, illustrating the results (vipaka) of good and bad deeds through life stories.
- Drishtivada: Twelfth Anga, now largely lost.
Upanga Agamas: These are considered secondary to the Angas. The book describes ten Upangas:
- Aupapatika Sutra: First Upanga, detailing the events of a Samavasarana and birth narratives.
- Rajprashniya: Second Upanga, involving dialogues and discussions on various arts and sciences.
- Jiva'bhigama: Third Upanga, detailing the differences and sub-divisions of living beings (jivas) and non-living beings (ajivas).
- Prajnapana: Fourth Upanga, discussing 36 subjects related to living beings.
- Jambudvipa Prajnapti: Fifth Upanga, describing the geography and cosmology of Jambudvipa.
- Surya Prajnapti & Chandra Prajnapti: Sixth and Seventh Upangas, dealing with astronomy and astrology.
- Niryaavalika (including five others like Kalpavataṁsika, Pushpika, etc.): Eighth to Twelfth Upangas, containing narratives of various lives and their consequences.

11. Mula Sutras: Four texts are identified as "Mula Sutras" due to their foundational importance in monastic conduct:

Uttaradhyayana Sutra: Considered the final teachings of Lord Mahavir, rich in moral stories, philosophical discussions, and ascetic practices.
Dashavaikalika Sutra: Composed for a disciple, it's a foundational text for new monks, covering essential conduct.
Nandi Sutra: Also known as Chulikasutra, it elaborates on various aspects of Jain philosophy, particularly the nature of knowledge.
Anuyogadvāra Sutra: Considered a key to understanding the Agamas, it explains classifications, categories, and philosophical concepts.

12. Cheda Sutras: These texts detail the strict rules of conduct for ascetics, covering transgressions, exceptions, faults, and expiations (prayaschitta).

Dashashrutaskandha: Describes various faults and their remedies.
Brihatkalpa: Outlines rules for living and traveling for ascetics.
Vyavahara Sutra: Details rules of conduct, disciplinary actions, and qualifications for spiritual leaders.
Nishitha Sutra: A highly confidential text dealing with specific transgressions and their severe expiations, generally not taught to all.

13. Essential Sutras (Avashyaka Sutra):

The Avashyaka Sutra is presented as the "lifeblood" of Jain practice, essential for purification, self-improvement, and rectifying faults. It describes six essential daily practices: Samayika (equanimity), Chaturvishati Stava (praise of 24 Tirthankaras), Vandan (obeisance), Pratikramana (repentance), Kayotsarga (self-reflection/meditation), and Pratyakhyana (renunciation).

14. Prakirnak Literature: A category of texts considered supplemental, often composed by ascetics following the Tirthankara's teachings. The book lists ten major Prakirnak texts, covering topics like:

Chatuhsharan: The four refuges (Tirthankara, Acharya, Sadhus, Dharma).
Aturapratyakhyana: Dealing with death rituals and different types of death.
Mahapratyakhyana: Emphasizing complete renunciation.
Bhaktaparijnā: Related to the practice of fasting until death.
Tandulavaicharika: Discussing the life of a fetus and its development.
Samstāraka: Describing the practice of voluntary acceptance of death.
Gachchhāchāra Painnā: Rules for communal monastic living.
Gaṇividyā: Astrology and omens.
Devendra Stava: Praise of celestial beings.
Marana Samādhi: Principles of meditative death.
Other Prakirnak texts include Tithagoli, Ajivakalpa, Siddhapaud, etc.

15. Commentary Literature (Vyakhyana Sahitya): To explain the profound and vast Agamas, various commentaries were written, broadly classified into:

Niyuktis: Early metrical commentaries in Prakrit, focusing on key terms.
Bhashyas: Metrical commentaries in Prakrit, providing more detailed explanations than Niyuktis.
Churnis: Prose commentaries in Prakrit, often mixed with Sanskrit.
Sanskrit Commentaries (Tikas): Written in Sanskrit, offering in-depth analysis and philosophical discussions.
Commentaries in Vernacular Languages (Tabbas): Written to make the Agamas accessible to the general public.

The text then details prominent authors and their works within each category, highlighting the evolution of commentary styles and the increasing use of Sanskrit. It mentions figures like Bhadrabahu, Jinabhadragani Kshamasramana, Haribhadra Suri, Shilanka, Maladhari Hemachandra, and Abhayadeva Suri.

16. Translation and Elucidation Era:

The 20th century saw a significant movement of translating Agamas into Hindi, English, and Gujarati.
Notable scholars and monks like Dr. Jacobi, Pt. Bechardas Joshi, Pt. DalSukhbhai Malvania, Munishri Santbalji, Acharya Shri Amolak Rishi, Acharya Shri Atmaramji, Acharya Shri Jawahar Lalji, and Munishri Kanhiyalalji "Kamal" contributed to making the Agamas accessible through translations and interpretations.

Conclusion: The book concludes by reiterating the invaluable contribution of Devarddhigani Kshamashramana in preserving the Agamas through writing and the continuous efforts of numerous scholars in enriching Jain literature. The author expresses a strong belief that this brief introduction will ignite the curiosity of readers to study the Agamas further.

In essence, "Agam ek Parichay" serves as a foundational guide to the Jain scriptural canon, explaining its significance, historical context, classifications, language, and the extensive tradition of commentary and interpretation that has kept this ancient wisdom alive.