Agamo Ke Adhikar Ganipitak Ki Shashwatta - Book Summary

Here's a comprehensive summary of the provided Jain text, "Agamo ke Adhikar Ganipitak ki Shashwatta" by Atmaram Maharaj:

The book, compiled from an introduction written by Acharya Shrimad Atmaramji Maharaj (the first Acharya of Shraman Sangh) for the Nandisutra, explores three main themes:

The meaning of "Shrutaskandha," "Adhyayan," etc., in the Agamas.
The immutability of the Dvadasanga Ganipitaka.
The importance of Shrutajnana (knowledge acquired through listening/scriptures).

1. Structure and Terminology within the Agamas:

The text begins by explaining the various ways the Jain Agamas are presented and the terminology used for their divisions. These include:

Shrutaskandha: A collection of "Adhyayans" (studies). Jain Agamas typically have two Shrutaskandhas per Agama, each dealing with different aspects of the subject matter. For example, Acharaanga divides them into internal and external purity, and Sutrakritanga into verse and prose.
Varga: Also a collection of Adhyayans. Examples include the eight Vargas in Antakrit-sutra and ten Vargas in the second Shrutaskandha of Gyata-dharmakatha.
Dasha: A collection of ten Adhyayans. The term "Dasha" also refers to stages of progress in life, as seen in historical narratives within Agamas like Upasaka-dasha, Anuttar-aupapatic-dasha, and Antakrid-dasha. Dashashruta-skandha, however, prioritizes conduct over historical narrative.
Shataka: Used in Bhagavati Sutra instead of Adhyayan.
Sthana: Used in Sthana-sutra instead of Adhyayan, where topics are arranged from one to ten.
Samavaya: Used in Samavaya-sutra, similar to Sthana-sutra but cataloging subjects from one to a crore. Sthana-sutra and Samavaya-sutra are considered the subject indexes of the Agamas.
Prabhrita: Used in Drishṭivada, Chandra-prajnapti, and Surya-prajnapti in place of Adhyayan, with "Prabhrita-prabhrita" in place of Uddeśaka.
Pada: Used in Prajnapana Sutra in place of Adhyayan, with 36 Padas, primarily focusing on Dravyanuyoga.
Pratipatti: Used in Jiva-bhigama Sutra instead of Adhyayan. Pratipattis are those through which the nature of substances is understood.
Vakshaskara: Used in Jambu-dvipa-prajnapti Sutra instead of Adhyayan, focusing on geography and astronomy, and also containing the history of Bhagavan Rishabhadeva and Bharat Chakravarti.
Uddeśaka: A sub-division of Adhyayan, Shataka, Pada, and Sthana. Found in various sutras like Acharaanga, Sutrakritanga, Bhagavati, etc.
Adhyayan: The primary unit of study in Jain Agamas, unlike "Adhyaya" in other texts. Each Adhyayan has a specific name indicating its content, a unique feature of Jain scriptures.

2. The Immutability (Shashwatta) of the Dvadasanga Ganipitaka:

The text then addresses the question of whether the Dvadasanga Ganipitaka remains constant across all Tirthankaras and epochs.

While the core principles of Dravyanuyoga, Charankarananuyoga, and Ganitanuyoga are generally consistent, the style of presentation and the content within Dharmakathanuyoga (teachings, stories, examples, parables) can change according to the era and the audience.
The text cites examples of individuals like Dhanna Anagar, Atimukta Kumara, Skandhak Sanyasi, and Meghkumara Muni who studied the eleven Angas, suggesting that the specific historical narratives or examples they encountered might have been contemporary to their times, not necessarily present in the original form from Rishabhadeva's era.
The presence of discussions on Ajivaka and Trairashika doctrines in Drishṭivada, and the mention of specific "Gandikas" (sections or divisions) might also have been adaptations over time.
Crucially, the names of the Angas and the fundamental subjects they cover are eternal and immutable. The content of an Agama always aligns with its name; for instance, Acharaanga will always discuss conduct, and Upasaka-dasha will discuss the duties of householders. There is no inversion of subject matter between different Agamas.
The Dvadasanga Ganipitaka is considered authentic. Only Shrutakevalis, considering the specific time, place, and circumstances, have the authority to make minor modifications (like adjustments to letters, syllables, etc.) based on the principle of maintaining clarity and understanding. Any intentional alteration is considered a transgression (Atichara), and deliberate perversion is termed Anachar, leading to misconception and prolonged suffering.
Just as followers of other scriptures meticulously preserve their texts, Jain followers should respect every word and meaning of the Agamas. While deriving appropriate meanings from the scriptures is encouraged for the propagation of the faith, one should never dismiss or label the wisdom of the enlightened as incorrect or impossible based on one's limited understanding.

3. The Importance of Shrutajnana:

The final section emphasizes the paramount importance of Shrutajnana:

Both Shrutajnana (knowledge from listening) and Kevalajnana (omniscience) are considered supreme, with Shrutajnana being a paroksha (indirect) pramana and Kevalajnana a pratyaksha (direct) pramana.
While both know all substances and their states, Shrutajnana relies on senses and mind, making its understanding of subtle and abstract concepts less clear than Kevalajnana, which is unclouded.
Even Avadhijnana and Manahparyayajnana, which are direct, cannot match Shrutajnana in its role for spiritual liberation and the welfare of others.
Shrutajnana is the only "spoken" knowledge; the other four types of knowledge are experienced but not easily explained. It is the guiding force for the soul's journey towards perfection.
Shrutajnana is the essential tool for practicing restraint, penance, and enduring hardships (parishaha and upsarga).
All forms of religious learning – preaching, teaching, self-study, reading, writing, commentaries, and expositions – fall under Shrutajnana.
The Anuyogadvara Sutra highlights the supremacy of Shrutajnana, which is described as boundless and infinite.

In essence, the book asserts that while the expression and examples within the Jain Agamas may adapt over time, the core structure and the subjects contained within each of the twelve Angas are eternal. It underscores the critical role of Shrutajnana as the pathfinder and essential tool for spiritual progress, emphasizing respectful adherence to the scriptural tradition.