Agam Shabda Vimarsh - Book Summary

Here's a comprehensive summary of the Jain text "Agam Shabda Vimarsh" by Harishankar Pandey, based on the provided pages:

The book "Agam Shabda Vimarsh" by Dr. Harishankar Pandey delves into the meaning and significance of the word "Agam" (आगम) within the context of Indian philosophical traditions, with a particular focus on Jainism. The author asserts that the concept of "Agam" as authoritative scripture is recognized across various Indian philosophies like Shaivism, Yoga, Samkhya, and Nyaya, but it holds a special prominence in Shaiva and Jain traditions, evidenced by terms like "Jaitagam" and "Jainagam."

The article begins by highlighting India's historical reputation as a "world teacher" in the realm of knowledge. It posits that during periods of global ignorance, Indian wisdom flourished through the insights of Rishis, wise men, and intelligent individuals who attained direct realization of ultimate truths through meditation, spiritual practice, and Samadhi. Upon emerging from this state of deep concentration, these "real seers" would impart their profound knowledge to disciples for the welfare and betterment of humanity. This knowledge, received through listening from the guru, came to be known as "Shruti" (श्रुति). The term "Agam" itself is derived from this tradition of knowledge transmitted through a lineage of gurus and disciples, originating from truthful speakers.

Etymological Analysis of "Agam":

The word "Agam" is formed from the root "gam" (गम्लृ गतौ), meaning "to go," with the prefix "ā" (आ), often signifying "slight," "all-pervading," or "limit."
The addition of the suffix "ghan" (घञ्) further refines the meaning.
"Gam" is not just about physical movement but also signifies knowledge ("Ye gatyarthakah te jnanarthaka api bhavanti").
Therefore, "Agam" refers to that which moves or progresses in continuous knowledge, is immersed in constant knowledge, or serves as the means or basis for knowledge.
Pāṇini's interpretation of the prefix "ā" includes meanings of boundary and extension. Thus, "Agam" can also mean knowledge that is acquired properly or knowledge that has been passed down within a defined guru-shishya tradition.
The "Avashyak Niyukti" defines "Agam" as the enumeration or understanding that proceeds with extension or within limits.
The root "gam" can also mean "to depart" or "to proceed." "Agam" signifies a proper departure or journey, indicating the right means for an infinite journey.

Agam in Non-Jain Traditions:

The article then explores the concept of "Agam" in various non-Jain philosophies:

Tantra Literature: Agams in Tantra are considered an ancient, timeless tradition passed down through the guru-shishya lineage. They are associated with the transmission of established facts and truths. The Swachchhanda Tantra defines Agam as the rare, sound-based scripture emanating from the formless, all-pervading, knowledge-infused Shiva. The Rudra Yamala Tantra describes it as knowledge originating from Shiva's mouth and received by Girija's mouth. The Swachchhandodyota states that Agam is the supreme energy that allows one to comprehend the nature of the Supreme Being comprehensively and without division, and the textual body that explains this is also called Agam. The Varahi Tantra lists seven characteristics of an Agam: creation, dissolution, worship of deities, description of all means (sadhana), purashcharana (specific rituals), six actions (shatkarma - peace, attraction, subjugation, etc.), and the four types of meditation and yoga.
Yoga Philosophy: Yoga accepts Agam as the third pramana (means of valid knowledge) alongside perception and inference (Yoga Sutra 1.7). Vyasa's commentary defines Agam as the teaching through words of an object seen or inferred by an Apta (a trustworthy or perfect person). Vachaspatimishra clarifies that an Apta is one endowed with the ability to see or infer truth and the compassion to teach. Vijnana Bhikshu states that Agam is the speech of an Apta, who is free from delusion, error, excessive desire, and incompetence. Bhoja's commentary simply defines Agam as the word of an Apta.
Samkhya Philosophy: Samkhya also recognizes three pramanas, with "Shabda Pramana" (word testimony) being Agam. The Samkhya Sutra states "Aptopadeshah Shabdah" (aptopadeshah shabdah - Aptopadesha is Shabda). The Samkhya Karika defines it as knowledge derived from truthful sentences. The words of Brahma and other Acharyas, as well as the Vedic texts, are considered Aptavachana (words of the Apta) because they lead to direct realization of truth. Mathara Vruttikara quotes Bhagavan Kapila, defining an Apta as one free from defects who cannot speak falsely, is dedicated to their duty, free from attachment and aversion, and respected by such individuals. Vachaspatimishra explains that an Apta is one who has realized the truth, is a receiver, and a teacher.
Nyaya Philosophy: Nyaya accepts four pramanas: perception, inference, comparison, and word testimony (Shabda). Shabda is the means to obtain valid knowledge through words, also known as Aptavachana and Agam. Gautama defines it as the instruction of an Apta. Later commentators define it as the word of an Apta. Vatsyayana defines an Apta as one who has realized Dharma directly, is a truthful speaker, free from passions, and possesses a pure mind.

The Nature of Agam in Jain Tradition:

The text then meticulously outlines various definitions of Agam within Jainism, categorized as follows:

Agam is the speech of the Tirthankara: It originates from the lotus-like mouth of the Tirthankara and is capable of explaining all things.
Agam is the speech of the Vitaraga (one free from attachment and aversion): It is the word of those devoid of passions. The Panchastikaya Tatparya Vritti states that Agam Shastra explains the path of the three jewels (right faith, right knowledge, right conduct) concerning the six substances and seven tattvas as expounded by the Vitaraga, omniscient Tirthankara.
Agam is established by the omniscient: Agam is created by those omniscient beings whose attachment and aversion have been eradicated, and it explains the goal and the means to achieve it.
Agam is the word of the Apta: This is supported by numerous references, emphasizing that it is the speech of trustworthy beings, free from defects and providing knowledge of reality.
Agam is knowledge received through the guru tradition: It is knowledge transmitted through the lineage of Acharyas and disciples. It is what is stated by Kevalis and grasped by Ganadharas with their superior intellect and powers.
Agam is uncontradictory speech: It is the word that is free from prior and subsequent defects and doubts.
Agam is the delineator of what is to be abandoned and what is to be accepted: It guides beings on what to relinquish and what to embrace for spiritual progress.
Agam is the explainer of liberation and the cycle of birth and death: It explains the causes and nature of both, being free from contradictory elements.
Agam is the explainer of true principles: It is that through which true principles are understood and enumerated, often within defined limits.
Agam is the expounder of truthful principles: It is that which allows for the accurate understanding and enumeration of supersensory (atindriya) substances.

Classification of Jain Agamas:

The article then discusses the classification of Jain Agamas:

Two Main Categories: According to the Samavāyānga, Agamas are divided into the Dvādashānga Gaṇipitaka (the twelve Angas) and the Chaturdaśa Pūrva (fourteen Pūrvas).
Threefold Classification (by Nandi Sutra): By the time of the Nandi Sutra, there were three classifications: Pūrva, Angapraviṣṭa (belonging to the Angas), and Angabahya (external to the Angas). Currently, only the Angapraviṣṭa and Angabahya are available; the Pūrvas are lost.

Basis for Classification (Angapraviṣṭa vs. Angabahya):

Jinabhadra Gaṇi Kshamāshramana presents three reasons for this distinction:

Creator: Angapraviṣṭa is created by the Ganadharas (chief disciples), while Angabahya is created by Sthaviras (elder monks).
Mode of Revelation: Angapraviṣṭa is expounded by the Tirthankara in response to questions posed by the Ganadharas, while Angabahya is presented by the Tirthankara without explicit questioning, or by other enlightened beings.
Nature of Truth: Angapraviṣṭa deals with eternal, unchanging truths, while Angabahya may deal with temporal or contextual matters.

The text also mentions the classification based on the speaker:

Angapraviṣṭa: Teachings by Omniscient Tirthankaras, compiled by Ganadharas.
Angabahya: Teachings by Srutakevalis (monks possessing all transmitted knowledge) and Ārādhīya Acharyas (revered teachers).

The Twelve Angas: The twelve Angas are listed: Āchāra, Sūtra, Sthāna, Samavāya, Bhagavatī, Jñātādharmakathā, Upāsakadaśā, Antakṛddaśā, Anuttaraupapātika, Praśnavyākaraṇa, Vipāka, and Dṛṣṭivāda. It is noted that only eleven Angas are available today, with Dṛṣṭivāda being lost.

Angabahya Literature: This category includes Upāṅgas (twelve), Chheda Sūtras (four), Mūla Sūtras (four), and Chūlikā Sūtras. The Twelve Upāṅgas are listed, along with the four Chheda Sūtras (Vyavahāra, Bṛhatkalpa, Niśītha, and Daśāśrutaskandha) and the four Mūla Sūtras (Daśavaikālika, Uttarādhyayana, Nandi, and Anu Yogyakarta dvāra Sūtras). The total number of these Agamas is stated to be 32, though some traditions count them as 4 or 84.

In essence, "Agam Shabda Vimarsh" provides a thorough exploration of the term "Agam," tracing its etymological roots, examining its meaning across diverse Indian philosophical schools, and comprehensively detailing its significance and classification within the Jain tradition, highlighting its role as the authoritative, pristine, and uncontradictory speech of the enlightened beings.