Arddhamagadhi Agam Sahitya Kuch Satya Aur Tathya

Here's a comprehensive summary in English of the provided Jain text "Arddhamagadhi Agam Sahitya Kuch Satya aur Tathya" by Sagarmal Jain:

This text delves into the Ardhamagadhi Agam literature, a significant body of ancient Jain scriptures written in the Ardhamagadhi Prakrit language. The author, Sagarmal Jain, argues for its primacy and authenticity within the broader Prakrit and Pali literary traditions, while also acknowledging the nuances of its composition and evolution over time.

Key arguments and themes presented in the text include:

• Ardhamagadhi as the Oldest Prakrit Literature: The book asserts that Ardhamagadhi Agam literature is the oldest extant literature in Prakrit, predating even Ashokan Prakrit inscriptions. Specifically, the first Skandha of the Achārāṅga Sūtra and the Rishibhāṣita are dated to the 5th-4th century BCE. The author highlights the Upanishadic style and the non-exaggerated, eyewitness account of Mahavir's life in the Achārāṅga Sūtra, suggesting its direct connection to Mahavir's teachings.
• Dating and Evolution of the Agamas: The text refutes the notion that the entire Ardhamagadhi Agam literature dates solely to the 5th century CE, the time of the Valabhi council where the Agamas were finally compiled and written down. It emphasizes that compilation and editing are not the same as composition. The diversity in content, language, and style across the Agamas indicates that efforts were made to preserve their original forms. The author acknowledges the presence of some interpolations but stresses that they are minimal and identifiable.
• Influence of other Prakrit Languages: The author addresses concerns about the influence of Maharashtri Prakrit on Ardhamagadhi texts. Through comparative analysis of ancient manuscripts, it's argued that the 't' (त) dominant form of Ardhamagadhi is preserved in many old manuscripts. The Maharashtri influence is attributed to scribes and commentators. Therefore, doubt about the antiquity of these texts due to Maharashtri influence is unwarranted.
• Content and Style: Ardhamagadhi Agam literature is characterized by its didactic, ethical, and narrative content. It generally lacks the deep philosophical and theoretical discussions found in later Sauraseni Agamas, making it easily comprehensible to the common person. The author positions this simple, descriptive, and instructional style as a hallmark of its antiquity and foundational role for more developed Sauraseni texts.
• Scholarly Rigor and Historical Representation: The text argues that the Ardhamagadhi Agamas present an unbiased historical account of the Jain Sangha. The presence of factual inconsistencies and contradictions is seen not as a flaw, but as a genuine compilation of facts from different periods. This factual diversity helps in chronologically determining the composition of these texts.
• Evolution of Jain Thought and Practice: A critical study of these Agamas reveals the chronological changes in Jain thought and practice. By analyzing the sequence of facts, one can understand how sectarian prejudices grew over time. For instance, the Rishibhāṣita and Uttarādhyayana Sūtra show an inclusive attitude towards other traditions by respecting figures like Narada and Mankhali Goshal, while later texts like Jñātādharmakathā and Bhagavati Sūtra exhibit increasing criticism and sectarian bias.
• Ardhamagadhi as the Foundation for Sauraseni and Later Literature: The Ardhamagadhi Agamas served as the foundation for Sauraseni Agamas and later commentaries. Many verses and themes from texts like Uttarādhyayana, Daśavaikālika, and Bhagavati Arādhana can be found in Sauraseni works, indicating their foundational role. The author highlights that while Sauraseni texts introduced greater philosophical depth, their origins often lie in Ardhamagadhi literature.
• Authorship: The authorship of most Ardhamagadhi Agamas is unknown, unlike many Sauraseni texts. This is attributed to a deliberate effort to foster belief that the Agamas were the direct composition of Ganadharas or Purvadhara, similar to how Ved Vyasa is traditionally credited with the Puranas.
• Classification of Agamas: The current classification of Agamas (Anga, Upanga, Mūla, Cheda, Chūlikāsūtra, Prakīrṇaka) is considered later. Ancient references only distinguish between Anga and Anga-bāhya (outside Anga). The text notes the loss of some Anga-bāhya texts, though their content may be preserved elsewhere.
• Exaggeration and Development: The author critiques the exaggerated claims about the size and scope of Agam literature made by later scholars, deeming them unbelievable and not based on sound reasoning. Instead, the emphasis is on the gradual development of content.
• Call for Impartial Study: The concluding remarks strongly urge scholars to study the Agamas, especially the Ardhamagadhi ones, from an impartial and non-sectarian perspective, rising above Śvetāmbara, Digambara, Mūrtipūjaka, Sthānakavāsī, or Terāpanthī affiliations. Only through such an approach can the ancient form of Jainism be truly understood, along with the chronological changes that occurred within the texts. A comparative study of Sauraseni and Ardhamagadhi Agamas is also recommended to illuminate the inherent truths.

In essence, Sagarmal Jain's work aims to provide a scholarly and critical understanding of the Ardhamagadhi Agam literature, establishing its historical and literary significance while encouraging a balanced and unbiased approach to its study.