Agam Sahitya Ka Anushilan - Book Summary

This document, titled "Agam Sahitya ka Anushilan" (An Inquiry into Agam Literature) by Suvratmuni Shastri, is a comprehensive overview of the foundational scriptures of Jainism. It delves into the etymology, authorship, classification, language, and commentary traditions of the Agamas.

Here's a breakdown of the key points discussed:

1. Etymology and Meaning of "Agam":

The word "Agam" is derived from the prefix 'A' (meaning "towards") and the root 'gam' (meaning "to go"), with the suffix 'gha'.
It has multiple meanings depending on the context, such as the emergence of new leaves on a vine or the addition of letters in grammar.
In the context of Jainism, "Agam" refers to traditional religious doctrinal texts.
Ancient Jain scholars define Agam as that which provides complete knowledge of the essence of things or knowledge derived from the words of an "apt" (truthful and omniscient being). It is also synonymous with Shrut Gyan (knowledge acquired through hearing).

2. Authorship of the Agamas:

Tirthankaras are the originators of the "meaning" or essence of the Agamas, while their Ganadharas (chief disciples) compile and codify them into sutras (verses).
The Agamas are considered Tirthankara-praneeta (originated by Tirthankaras). Their authenticity stems not just from being compiled by Ganadharas but primarily from the non-attachment (vītarāgatā) and complete realization of all truths by the Tirthankara.
According to Jain tradition, Agamas composed by Pratyeka Buddhas (individually enlightened beings) are also authoritative.
Ganadharas are solely responsible for composing the Dvadasanga (Twelve Angas).
Sthaviras (senior monks) are credited with composing Angabahya (texts outside the Twelve Angas).

3. Classification of the Agamas:

Acharya Devardhigani Kshamasramana divided the Agamas into two categories: Anga-pravishṭa (those within the Angas) and Anga-bahya (those outside the Angas).
Jinabhadra Gani Kshamasramana elaborated on this classification with three criteria for Anga-pravishṭa:
1. Composed in sutra form by Ganadharas.
2. Expounded by the Tirthankara upon questions posed by Ganadharas.
3. Related to eternal truths, thus being permanent and long-lasting.
The Samvayanga explicitly states that the Dvadasanga Ganipitaka was, is, and will be eternal, unchanging, and indestructible.
Angabahya Shrut (texts outside the Angas) are:
1. Composed by Sthaviras.
2. Expounded by Tirthankaras without specific questions.
Acharya Akalanka states that Agamas composed by "Aratiyā Ācāryas" (meaning those who have reached the end of desire) are called Angabahya because their meaning is close to or in accordance with the meaning of the Angas.

Classification by Tradition:

Sthanakvasi Tradition: Considers 32 Agamas authoritative: 11 Angas, 12 Upangas, 4 Mula Sutras, and 14 Cheda Sutras, plus 1 Avashyak.
Shvetambara Murtipujak Tradition: Considers 45 Agamas authoritative, including the 32 mentioned above, plus 10 Prakirnaka Sutras, Mahanishitha, Jita-kalpa, and Shravaka Avashyak. The order of these is not universally agreed upon, and some scholars suggest a higher number.
Importance of Dṛṣṭivada: The 12th Anga is considered Dṛṣṭivada, but it is currently believed to be unavailable in its original form.

4. Digambara Perspective:

The Digambara tradition generally accepts a similar classification.
They believe that the Angas have been lost due to the passage of time, with only a portion of Dṛṣṭivada remaining in the form of Shatkhandagama.
Shatkhandagama, by Acharya Bhutabali and Pushpadanta, is dated to the first century CE and is divided into six sections.
Other Digambara Agamas include Kashaya Pahud, Tiloy Pannatti, Pravachanasara, Samayasara, Niyamasara, Panchastikaya, etc.
Some believe in 94 Agamas, including Angas, Upangas, Mula Sutras, Cheda Sutras, Prakirnaka Sutras, etc.

5. Classification based on Anu-yoga (Discourses):

Acharya Aryarakshit classified all Agamas into four Anu-yogas:
1. Charan-karanānu-yoga: Deals with conduct and practices (e.g., Mahakalpa, Cheda Sutras).
2. Dharma-katha-nu-yoga: Deals with religious narratives and stories (e.g., Jnata Dharma Kathanga, Uttaradhyayan Sutra).
3. Ganita-nu-yoga: Deals with mathematics and astronomy (e.g., Surya Prajnapti).
4. Dravya-nu-yoga: Deals with the nature of reality and substances (e.g., Dṛṣṭivada).
This classification is based on the similarity of subject matter.

6. Types of Interpretation (Vyakhyā Kram):

Aprithaktva-nu-yoga: In this style of interpretation, each sutra was explained from the perspective of all four Anu-yogas and the seven Nayas (standpoints).
Prithaktva-nu-yoga: In this style, each of the four Anu-yogas was explained separately.
However, it's important to note that this is not a strict division, and Agamas often contain elements of all Anu-yogas.

7. Recensions (Vāchanās) of the Agamas:

First Vāchanā (Pāṭaliputra): Held about 160 years after Mahavira's Nirvana (approx. 367 BCE) during a severe famine in Magadha, led by Sthulabhadra. The Shruta Gyan was compiled into 11 Angas, but Dṛṣṭivada was lost due to forgetfulness. Bhadrabahu, who possessed knowledge of the Fourteen Purvas, was in Nepal; Sthulabhadra was able to obtain some of this knowledge and compile it.
Second Vāchanā (Mathura): Held about 827-840 years after Mahavira's Nirvana (approx. 300-313 CE) under the leadership of Arya Kandila. Again, the Agamas suffered damage due to famine. What was remembered was compiled as Kalika Shruta.
Third Vāchanā (Vallabhi): Around the same time, another council was held in Vallabhi under Nagarjuna Suri to re-establish forgotten sutras and doctrines.
Fourth and Final Vāchanā (Vallabhi): Held about 980-993 years after Mahavira's Nirvana (approx. 453-466 CE) under the leadership of Devardhigani Kshamasramana. Various readings and recensions were harmonized, and the Agamas were compiled and written down based on the Mathura Vāchanā. Dṛṣṭivada remained unavailable and was declared "Vyaktra" (explained). The current Agamas accepted by the Shvetambara tradition are the result of this final compilation.

8. Language of the Agamas:

According to Jain scriptures, Lord Mahavira delivered his teachings in Ardhamagadhi.
The Ganadharas composed the Agamas based on this preaching.
Ancient belief suggests Ardhamagadhi was understandable by Aryas, Anaryas, animals, and birds, making it accessible to all, including women and the illiterate.
Acharya Hemchandra called the language of the Agamas "Arsha Prākr̥ta" (Prākr̥ta of the sages), stating it was outside the rules of Sanskrit grammar. Trivikrama also considered Arsha Prākr̥ta to have an independent origin, not needing Sanskrit grammatical rules.
Ardhamagadhi is generally understood as the language spoken in half of Magadha. According to Abhayadevasuri, it contained characteristics of both Magadhi and other Prākr̥tas. Markandeya considered Magadhi itself as Ardhamagadhi due to its proximity to Shauraseni. Krumadeeshvara described it as a mixture of Maharashtri and Magadhi. This suggests Ardhamagadhi was the language of the common people, like modern Hindi.

9. Commentary Literature (Ṭīkā):

A vast body of commentary literature, including Niyukti, Bhashya, Churni, Vivarana, Vrittis, etc., was written on the Agamas.
This literature is essential for understanding the subtle and profound subject matter of the Agamas.
Commentators refer to earlier traditions like "Purva-prabandha," "Vriddha Sampradaya," etc.
Niyukti, Bhashya, and Churni are written in Prākr̥ta, shedding light on the development of Prākr̥ta language and literature. This combined literature with the original Agamas is called "Pashangi Sahitya."
- Niyukti: (Nishcita Uktih = Niyukti) - Concise explanations of sutras in Prākr̥ta Gathas and Arya meter, often containing stories and examples. They are easily memorizable. Niyuktis were written on ten sutras, including Achārānga, Sūtakṛtānga, etc. Avashyaka Niyukti is particularly important. Pindaniukti and Ogha-niyukti are considered fundamental. Bhadrabahu is traditionally considered the author of Niyuktis.
- Bhashya: Also written in Prākr̥ta Gathas and Arya meter. The language is similar to Niyuktis. The period is generally considered 4th-5th century CE. Commentaries on Nishitha, Vyavahāra, and Kalpa Bhashyas are crucial for understanding early Jain history. Sampada Sthani Kshamasramana, a contemporary of Haribhadra Suri, authored these.
- Churni: Written in prose, likely because poetic literature was insufficient for detailed explanations of Jain philosophy and related narratives. The language is "Mishra Prākr̥ta" (mixed Prākr̥ta) due to the increasing influence of Sanskrit. Churnis were written on sixteen Agamas, including Achārānga, Sūtakṛtānga, etc. Nishitha Churni and Avashyaka Churni are particularly important from an archaeological perspective, offering insights into contemporary customs, society, and trade. Jinadasa Gani Mahattara is credited as the author of most Churnis, dating to the 6th century CE.
Other extensive commentaries were written, mostly in Sanskrit, although some narrative portions in Prākr̥ta are quoted. Notable commentators include Yakini-sunu, Haribhadra Suri, and Malayagiri.

10. Modern Commentary:

In the current century, scholars have also produced significant commentary literature in Hindi.

The document concludes with inspirational verses attributed to Acharya Shrimad Jayantsen Suri, emphasizing introspection, humility, and the pursuit of a life that is not prone to decay. It highlights the importance of spiritual practice, detachment from transient worldly affairs, and the guidance provided by Jain monks in achieving purity of soul.