Agamonu Digdarshan

Here's a comprehensive summary of the Jain text "Agamonu Digdarshan" by Hiralal R. Kapadia, based on the provided pages:

Title: આગમોનું દિગ્દર્શન (Agamonu Digdarshan) - A Glimpse of the Agamas

Author: પ્રા. હીરાલાલ રસિકદાસ કાપડિયા (Prof. Hiralal Rasikdas Kapadia), M.A., University Teacher for Ph.D. in Ardha Magadhi, University of Bombay.

Publisher: વિનયચંદ ગુલાબચંદ શાહ (Vinaychand Gulabchand Shah)

Publication Year: Vira Samvat 2474 (1944 CE)

Core Purpose: The book aims to provide an overview and introduction to the Jain Agamas, the sacred scriptures of Jainism. The author intends to present the significance, scope, and depth of the Agamas, likening them to a temple that aids in the soul's progress. He consciously avoids detailed analysis or criticism of the various viewpoints presented within the Agamas, focusing instead on awakening an interest and appreciation for these texts. The author follows a middle path in his presentation, neither overly brief nor excessively detailed.

Key Themes and Content:

1. Invitation and Introduction (નિમન્ત્રણ):

   • The author begins by acknowledging the universe as a repository of both tangible and intangible substances, highlighting the soul (ātman) as an intangible, immortal, and conscious entity.
   • He emphasizes that the Agamas are the sacred scriptures (śāstra) of the Jains, comparable to the Vedas for Hindus, Tripitaka for Buddhists, the Bible for Christians, the Quran for Muslims, and the Avesta for Parsis.
   • The term "Agam" is used for Jain religious scriptures.
   • The Agamas are presented as a "temple of the soul" that assists in spiritual elevation.
   • The author states his humble attempt to guide readers through the beauty, greatness, vastness, and profundity of this "temple of Agamas."

2. Structure and Content of the Book (અનુક્રમણિકા): The book is meticulously structured into chapters covering various aspects of the Agamas:

   • Chapter 1: પીઠબંધ (Pithbandh - Preface/Introduction): This chapter lays the groundwork, explaining the nature of human intelligence, the formation of communities based on shared beliefs and practices, and the concept of sacred literature. It defines Agamas as the primary sacred texts of Jainism and discusses their origin from Tirthankaras and Ganadharas. It also touches upon the classification of Agamas into Angapravisht (belonging to the Angas) and Angabahya (external to the Angas).
   • Chapters 2-21: Detailed Exploration of Specific Agamas: The bulk of the book is dedicated to systematically presenting and briefly describing each of the recognized Jain Agamas. This includes:
     • The 11 Angas (fundamental scriptures): Āyāra (Ācāra), Sūyagaḍa (Sūtakṛta), Ṭhāṇā (Sthāna), Samavāya (Samavāya), Viyāha-patti (Vyākhyāprajñapti), Nāyādhammakahā (Jñātādharmakathā), Uvāsaga-dasā (Upāsaka-daśā), Aṇta-gaḍa-dasā (Antakṛt-daśā) & Aṇuttarovavāiya-dasā (Anuttaropapātika-daśā), Pahāva-garaṇa (Praśnvyākaraṇa) & Vivāga-suya (Vipāka-sūtra), Ovavāiya (Aupapātika) & Rāyapasēṇiyā (Rājapraśanīya), Jīvā-jīvābhigama (Jīvājīvābhigama) & Paṇavaṇā (Prajñāpanā).
     • Three Prajnaptis (પણવત્તિ): Sūraprajñapti, Chandraprajñapti, and Jambūdvīpaprajñapti.
     • Nirayāvaliyā-sūya-khandha (નિરયાવલિયાસુયઝૂં): Including Nirayāvali, Kapi-vatsyā, Puṣpikā, Puṣpikā-cūlikā, and Vaṭṭihadaśā.
     • Chēyasutta (છેયસુત્ત): Nisiha (Niśītha), Mahā-nisiha, Daśāśrutaskandha, Kalpa, Vyavahāra, Pañca-kalpa, and Jaya-kalpa.
     • Mūlasutta (છ મૂલસુત્ત): Āvaśyaka, Uttarajjhayaṇa, Daśavaikālika, Piṇḍa-niy *ukti, Hani-niyukti, and Pakhīya-sūtra.
     • Dasapūraṇa (દસ પUણુગ): Listing ten prakīrṇaka texts like Catuśaraṇa, Ātura-pratyākhyāna, Bhakta-parijñā, Tundula-vaicālikā, Gaṇividyā, Marana-samādhi, etc.
     • Nandi and Ācārāṅga-dvāra (નંદી ને આણઓગદ્દાર): Discussing these two important texts.
     • Remaining Agamas (અવશિષ્ટ આગમો): Covering other potentially lost or less discussed Agamas.
     • Unobtainable Agamas (અનુપલબ્ધ આગમો): Mentioning scriptures that are no longer available.
     • Dṛṣṭivāda (દિઠિવાય): The twelfth and final Anga, which is considered lost.
     • Digambara Perspective (દિગમ્બરીય મન્તવ્ય): Discussing the Digambara sect's views on the Agamas.
     • Commentarial Literature (સમ્બન્ધી વિવરણાત્મક સાહિત્ય): Briefly mentioning the literature that explains the Agamas.
   • Appendices (પરિશિષ્ટ): Including 'Pūravaṇa' (Pre-Agamic literature) and a 'Praśnāvalī' (Questionnaire).

3. Key Concepts and Definitions:

   • Agam (આગમ): The sacred scriptures of Jainism, derived from the teachings of the Tirthankaras and their principal disciples (Ganadharas).
   • Dvādaśāṅgī (દ્વાદશાંગી): The twelve Angas, considered the core of the Agamic literature.
   • Angapravisht (અંગપ્રવિષ્ટ): Scriptures directly originating from Tirthankara's teachings, usually structured around utpāda (origination), vyaya (cessation), and dhrauvya (permanence).
   • Angabahya (અંગબાહ્ય): Scriptures outside the main twelve Angas, composed by other important monks, Pratyekabuddhas, Śrutakevalīs, and Daśapūrvadharas.
   • Kālikasruta (કાલિક શ્રુત): Scriptures whose study is time-bound.
   • Ukkālikasruta (ઉક્કાલિક શ્રુત): Scriptures that can be studied at any time.
   • Classification of Agamas: The text outlines the various classifications, such as Angas, Upangas, Chedasutras, Mūlasutras, Prakīrṇakas, and Cūlikāsutras.
   • The Twelve Angas: The names of the twelve Angas are listed in both Prakrit and Sanskrit, with references to their significance and sometimes their content.
   • Various Categories of Agamas: The book details categories like Chedasutras, Mūlasutras, Prakīrṇakas (ten are listed), Cūlikāsutras, and the significant number of Agamas often cited as eighty-four.
   • Gaccha and Vācanā: The text briefly touches upon the transmission and preservation of the Agamas through different monastic lineages (Gacchas) and recensions (Vācanās).
   • Linguistic Aspects: The author notes that the Agamas are primarily in Ardhamāgadhī and discusses the linguistic features.
   • Content of Chapters: Chapters are dedicated to explaining the subject matter of major Agamas like Ācāra, Sūtakṛta, etc., often detailing their structure (Skandhas, Adhyayanas, Uddesakas) and key teachings. For instance, Ācāra is described as focusing on the conduct of monks, detailing principles of daily life, purity, and discipline. Sūtakṛta is presented as discussing various philosophical doctrines and debates, including critiques of other philosophical schools.

4. Methodology and Approach:

   • Descriptive: The book serves as a guide, describing the contents and categories of the Agamas.
   • Comparative: Where relevant, comparisons are drawn with Vedic and Buddhist literature, or different Jain sects' interpretations.
   • Historical: The author attempts to trace the antiquity and evolution of the Agamic literature, mentioning scholars and historical periods.
   • Scholarly: Kapadia meticulously cites sources, references previous works, and provides explanations of terms and concepts. He acknowledges the assistance of other scholars and institutions.

5. Author's Humble Intent: Kapadia expresses his intention not to definitively prove or disprove any particular viewpoint but to create an awareness and appreciation for the Agamas. He acknowledges the limitations of his attempt due to the vastness and depth of the subject matter.

6. Invitation to Scholars: The author concludes by inviting qualified students of the Agamas to identify any inaccuracies, fill in gaps, and thereby perform true worship of the Agamas, offering them a formal invitation.

In essence, "Agamonu Digdarshan" is a scholarly yet accessible introduction to the complex world of Jain Agamas. It serves as a foundational text for anyone seeking to understand the scope, structure, and significance of these pivotal Jain scriptures, presented in a systematic and informative manner by a respected scholar in the field.