Agam Sahitya Ka Paryalochan - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Agam Sahitya ka Paryalochan" by Kanhaiyalal Maharaj:

The book "Agam Sahitya ka Paryalochan" by Muni Kanhaiyalal Maharaj is a detailed exploration of the significance, linguistic aspects, classification, historical development, and preservation of Jain Agam literature. It emphasizes the profound importance of the Agams as the lifeblood of Indian literature, the birthplace of spiritual life, and a treasure trove of Aryan culture.

Key Points from the Text:

Significance of Agams: The author highlights the Agams as the core of spiritual life and Aryan culture. He cites foreign scholars like Dr. Hermann Jacobi and Dr. Schubring, who have recognized Jain Agams for their rich philosophical content on Ahimsa (non-violence), Anekant (multiplicity of viewpoints), Aparigraha (non-possession), and Sarvadharma-samanvaya (universal religious harmony).
Etymology and Meaning of "Agam": The word "Agam" is derived from the prefix "A" (meaning "completely" or "all-around") and the root "gam" (meaning "to know" or "to go"). Therefore, an Agam is that which leads to complete knowledge of the true nature of things or substances. It can also refer to the words of an enlightened being (Apta Vachana).
Authenticity of Jain Agams: The primary basis for the authenticity of Jain Agams is that they are the words of the "Vitragas" – beings free from passion and aversion. The author explains that where there is passion (Raga), there is also aversion (Dvesha), as they are interdependent. Therefore, the term "Vitrag" (passionless) is used, not "Vitadvesh" (aversionless). The Agams, even in their current, partially reconstructed state, preserve this Vitragavani (teachings of the passionless).
Language of the Agams (Ardhamagadhi): The language of the Jain Agams is predominantly Ardhamagadhi. The text discusses different interpretations of this term, including a mix of Magadhi and eighteen regional languages, or the language of the Ardhamagdha region. The author raises questions about whether all Tirthankaras, not just Mahavir, preached in Ardhamagadhi, and whether the Magadhi language remained consistent over the vast period between Rishabhdev and Mahavir, compared to the significant changes in Magadhi after Mahavir's Nirvana.
Traditions and Agams:
- Vedic Tradition: Considers the Vedas as Agams, calling them self-luminous and unauthored (Apaurusheya). The Jain perspective, however, questions the unauthored nature of the verbal form of the Vedas. The Vedas are also classified into Angas (Rigveda, Yajurveda, Samaveda, Atharvaveda) and Upangas (Brahmanas), similar to Jain Agam classification.
- Buddhist Tradition: Regards the Tipitakas (Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka) as Agams. The language of the Tipitakas is believed to be Pali, the then-vernacular language of the region.
- Jain Tradition: The Jain Agams are the Dwadasanga Ganipitaka, considered eternal and unchanging in their essence, though not necessarily in their verbal form. The Tirthankaras reveal these truths periodically.
Number and Classification of Agams: The text details the historical number of Agams, which were once very large (84,000 Prakirnakas during Rishabhdev's time) and progressively reduced. Currently, 45 Agams are available. The text lists the 12 Angas, 12 Upangas, 5 Mula Sutras, 6 Chhed Sutras, and various Prakirnakas. It also mentions the classification within the Nandi Sutra (37 Kalika, 26 Utkalika, 12 Anga, 5 Dasa, 1 Avashyaka). Different Jain sects (Digambar, Shvetambar, Sthanakvasi, Terapanthi) have varying views on the authenticity and number of these Agams.
"Padapariman" (Number of Words/Units): The text provides the estimated number of "pads" (units of meaning) for each of the Angas according to the Samavayant and Nandi Sutras, showing an exponential increase in subsequent Angas. It notes discrepancies in these numbers.
"Shruta-Purusha" Concept: The Nandi Sutra's commentary describes the Dwadasanga Shruta as a personified "Shruta-Purusha," with each Anga representing a part of the body (e.g., Achara and Sutrakruta as feet, Bhagavati and Gnata as thighs, Drishtivada as the head). The Upangas are then associated with these limbs. The author questions the logic behind assigning specific Upangas to certain Angas.
"Uddeshana Kaal" (Periods of Exposition): The text lists the "Uddeshana Kaal" for the Angas, representing the time required for their exposition. It notes inconsistencies and missing information for some Agams and raises questions about the basis for these durations.
Curriculum for Monastic Study: A detailed curriculum for studying Agams is presented, linking specific years of monastic initiation (Diksha Paryaya) to the study of particular Agams, indicating a structured approach to scriptural learning.
Classification of Agams by "Anuyogas": Agams are classified into four Anuyogas: Charana Karananuyoga, Dharmakathanuyoga, Dravyanuyoga, and Ganitanuyoga, with examples of Agams falling under each.
"Anga Pravishta" and "Anga Bahya": Agams are broadly divided into two categories: Anga Pravishta (the twelve Angas, compiled by Ganadharas) and Anga Bahya (all other scriptures). Anga Bahya is further divided into Avashyaka (six types) and Avashyaka-vyatirikt (Kalika and Utkalika). The author questions the classification of some Anga Bahya texts and the implications for their Gamic (related to vision/knowledge) or Agamic (unrelated to vision/knowledge) status.
"Gamik" and "Agamik" Agams: The text touches upon the distinction between Gamic and Agamic Agams, with Drishtivada being Gamic and Kalika Sutras being Agamic. It raises questions about whether all Angas are Gamic and if the Agams are indeed timeless and unauthored.
"Sutra Agam," "Artha Agam," and "Tadubhayagam": Agams are also classified as Sutragam (original text), Artha Agam (meaning/explanation), and Tadubhayagam (both).
"Atmagam," "Anantara-gam," and "Parampara-gam": Agams are categorized by their source of transmission: Atmagam (direct self-knowledge, like Tirthankaras), Anantara-gam (knowledge from an immediate successor, like Ganadharas learning from Tirthankaras), and Parampara-gam (knowledge passed down through generations).
"Vachanas" (Recensions/Assemblies): The history of five major recensions or assemblies for compiling and preserving the Agams is described, highlighting the efforts to maintain the integrity of the scriptures and address textual variations. The need for a new, unified recitation is stressed, especially with the upcoming 2500th anniversary of Mahavir's Nirvana.
History of Agam Decline: The text details the gradual loss and fragmentation of the Agams over centuries due to famines, societal changes, and the lack of organized preservation efforts. It mentions the decline of the fourteen Purvas and the gradual disappearance of various Angas and Upangas.
Challenges in Textual Authenticity: The author discusses the problem of textual variations (Pathabhed) and the resultant differences in interpretations among scholars, which contributed to the fragmentation of the monastic order.
"Sandehajanak Shabd" (Doubtful Words): The text points out the use of certain words in the Agams (like "māṁsa," "matsya," "jina-paḍimā," "caitya") that are considered problematic or open to misinterpretation, even though commentators have provided explanations. The author questions why such words appear in supposedly uncontradictory scriptures.
Printing and Preservation of Agams: The history of printing Agams in different traditions (Sthanakvasi and Murtipujak Shvetambar) is discussed, along with the need for standardized and critically edited versions. The author emphasizes the lack of organized efforts for comprehensive publication and the challenges posed by sectarian viewpoints.
Concluding Remarks: The author expresses regret for not being able to present the overview as comprehensively as desired due to a lack of sufficient material. He dedicates the work in memory of his revered teacher, Hazarimalji Maharaj, whose devotion to the Agams inspired him. The book is presented as a "Jnana Yajna" (sacrifice of knowledge) in his memory.

In essence, "Agam Sahitya ka Paryalochan" is a scholarly yet accessible overview of the vast and intricate world of Jain Agam literature, exploring its spiritual essence, linguistic nuances, historical evolution, and the ongoing challenges of its preservation and interpretation.