Arddhmagadhi Agam Sahitya

Here's a comprehensive summary of the Jain text "Arddhmagadhi Agam Sahitya" by Sagarmal Jain, based on the provided PDF content:

Book Title: Arddhmagadhi Agam Sahitya: Ek Vimars (Ardhamagadhi Agam Literature: A Discussion) Author: Prof. Sagarmal Jain Publisher: Z_Sagar_Jain_Vidya_Bharti_Part_2_001685.pdf

Core Argument: This extensive essay, "Ardhmagadhi Agam Sahitya: Ek Vimars" by Prof. Sagarmal Jain, delves deeply into the significance, authenticity, classification, and historical context of Ardhamagadhi Agam literature within Jainism, contrasting it with Vedic literature and other Indian traditions. The author argues for the ancient origins and profound historical value of the Ardhamagadhi Agamas, emphasizing their role in understanding the evolution of Jain thought and practice.

Key Themes and Arguments:

1. Two Streams of Indian Culture:

   • Indian culture has historically been shaped by two parallel streams: the Shraman (ascetic) and Vedic (ritualistic) traditions.
   • Jainism is a prominent part of the Shraman stream, characterized by renunciation, detachment from the body and world, and the pursuit of liberation (Moksha/Nirvana).
   • The Vedic stream, in contrast, is characterized by engagement with worldly life, seeking prosperity, social cooperation, and fulfilling material needs through prayers and rituals.
   • The literature of each stream reflects its respective life-orientation. Shraman literature emphasizes the suffering of the world and the path of renunciation, while Vedic literature focuses on worldly well-being and rituals.

2. Origins and Influence of Shraman Tradition:

   • The Shraman tradition's existence is evidenced from the Indus Valley Civilization (Mohenjo-daro and Harappa).
   • References to "Vratyas" and "Vatarshana Munis" in the Rigveda further support the ancient presence of Shraman thought.
   • While the earliest literature of this tradition is lost, its philosophical underpinnings are found in the Upanishads. The author argues that the Upanishads, despite being often associated with the Vedic stream, fundamentally represent the Shraman worldview by critiquing Vedic rituals and emphasizing spiritual values. They represent a synthesis of Vedic and Shraman cultures.
   • Remnants of this ancient Shraman tradition are found in the Upanishads, Pali Tripitaka, and Jain Agamas, referencing figures like Yajnavalkya, Narada, and Kapila.

3. Comparison of Vedic Literature and Jain Agamas:

   • Authorship and Authenticity: Vedic texts are considered "apaurusheya" (not created by humans) by Mimansakas and "Ishvarakrita" (created by God) by Naiyayikas. Jain Agamas, in contrast, are considered "purusheya" (created by humans), with their meaning dictated by the Tirthankaras and their linguistic form composed by the Ganadharas. However, from the perspective of the unbroken tradition of Tirthankaras, the Agamas are also considered eternal and uncreated.
   • Emphasis on Word vs. Meaning: Vedic tradition prioritizes the word-form (Shabda), believing it should remain unchanged, even if the meaning is unclear. Jain tradition, however, emphasizes the meaning (Artha), believing that while the word-form might change, the meaning should not. This difference led to linguistic variations in Agamas over time.
   • Subject Matter: Vedic literature primarily focuses on prayers for material gains, natural phenomena, astronomical/geographical descriptions, and narratives. Jain Ardhamagadhi Agamas focus on spiritual and ascetic teachings, guiding conquest over the mind, senses, and desires, detailing the conduct of monks and householders, and recounting tales of penance and karmic consequences.

4. Classification and Dating of Ardhamagadhi Agamas:

   • The text details the traditional Shvetambara classification of Agamas into 11 Angas, 12 Upangas, 4 Mulasutras, 6 Chedasutras, 10 Prakirnakas, and 2 Chulikasutras, totaling 45 recognized texts.
   • It notes significant differences in acceptance and classification among Shvetambara sub-sects (e.g., Sthanakavasis, Terapanthis) and the Digambara tradition, which largely considers the original Angas lost.
   • Dating: The author argues for the antiquity of Ardhamagadhi Agamas, placing some texts like Acharya Sutra's first Shruta Skandha and Rishi Bhashita as older than Ashoka's inscriptions (c. 5th-4th century BCE). He asserts that the foundational stratum of the Ardhamagadhi Agamas predates the influence of Maharashtri Prakrit. While the final codification occurred around the 5th century CE (Vallabhi council), the original composition spans a vast period from the 5th-4th century BCE to the 5th century CE.

5. The Role of Recensions (Vachanas):

   • The essay discusses five major recensions of the Agamas:
     • First Recension (Pataliputra): Occurred after a famine, attempting to compile the knowledge, but the twelfth Anga (Drishtivada) and its contents were not fully preserved.
     • Second Recension (Kumari Parvat, Odisha): During Emperor Kharavela's reign, aiming to preserve and organize the existing scriptures, likely addressing linguistic variations.
     • Third Recension (Mathura, presided by Arya Skandila): Known as Mathuri Vachana, it organized the Kalika Sutras and potentially other texts, showing a strong influence of Shauraseni Prakrit, and was accepted by the Yapaniya tradition.
     • Fourth Recension (Vallabhi, presided by Arya Nagarjuna): Contemporaneous with the Mathuri Vachana, suggesting potential doctrinal differences.
     • Fifth Recension (Vallabhi, presided by Devardhigani Kshamashraman): The final codification and compilation of the Agamas into their current form, involving editing and organizing existing materials, and potentially incorporating new insights or resolving differences. The author clarifies that this was a compilation and editing process, not the original creation.

6. Distinguishing Ardhamagadhi from other Prakrits:

   • The author addresses the concern that the presence of Maharashtri or Shauraseni influence in some Agamic texts indicates a later origin. He argues that these influences are due to later scribes, commentators, or the natural evolution of language during recensions, rather than the texts originally being in those dialects. The core of the ancient Agamas remains Ardhamagadhi.

7. Comparison with Shauraseni Agamas and Commentaries:

   • Shauraseni Agamas (like Mulachara, Bhagavati Aradhana, and later works like Tiloyapannatti) are generally more philosophically profound and systematic, dealing with concepts like Gunasthana and Karma theory in greater depth.
   • Ardhamagadhi Agamas, while simpler and more directly instructive, served as the foundational source material for many Shauraseni texts and their commentaries (Niyukti, Bhashya, Churni).
   • The author notes that while Shauraseni texts show more clear authorship, Ardhamagadhi Agamas are largely anonymous, likely to maintain the sanctity of the Tirthankara's teachings.

8. The Concept of "Vichchheda" (Discontinuity/Loss) of Agamas:

   • Both Shvetambara and Digambara traditions discuss the gradual loss of Jain scriptures.
   • The Digambara tradition, in texts like Tiloyapannatti and Dhavala, details the lineage of Tirthankaras and the gradual disappearance of the fourteen Purvas and then the Angas, primarily focusing on the loss of their custodians (Shrutadharas).
   • The Shvetambara tradition also discusses the loss of Purva knowledge, with a focus on the final Purvadhar, Bhadrabahu. While Angas are also acknowledged to have suffered some losses (e.g., lost chapters, altered content), the tradition generally maintains that the Angas, in essence, have survived in a recognizable form.
   • The author suggests that "vichchheda" often refers to the loss of specific texts or parts thereof, or the loss of complete knowledge of them, rather than complete obliteration. He emphasizes that the Ardhamagadhi Agamas provide an invaluable historical record of the evolution of Jainism.

9. Editorial Interventions and Partisan Bias:

   • The author candidly discusses how various traditions (Shvetambara, Digambara, Yapaniya) have, over time, edited, interpolated, or interpreted the Agamas to support their respective views. He points out instances of text alteration in both Shvetambara and Digambara traditions, suggesting that no tradition is entirely free from such practices.
   • He advocates for an unbiased, scholarly study of the Agamas, free from sectarian prejudices, to truly understand Jainism's ancient form and its historical development.

Conclusion:

Prof. Sagarmal Jain's "Ardhmagadhi Agam Sahitya: Ek Vimars" is a comprehensive scholarly work that illuminates the profound significance of Ardhamagadhi Agam literature. It establishes their ancient roots, contrasts them with other Indian religious texts, details their complex classification and dating, and analyzes the historical context of their compilation and evolution through various recensions. The author underscores their critical role as the primary historical and philosophical foundation for Jainism, advocating for their objective study to understand the true trajectory of Jain thought and practice.