Ardhamagadhi Agam Sahitya Ek Vimarsh

Here is a comprehensive summary of the provided Jain text, "Ardhamagadhi Agam Sahitya Ek Vimarsh" by Sagarmal Jain:

This book, "Ardhamagadhi Agam Sahitya Ek Vimarsh" (A Discussion on Ardhamagadhi Agam Literature), delves into the historical, philosophical, and literary aspects of Jain Agam literature, with a particular focus on its relationship with other Indian traditions and its classification.

1. The Two Streams of Indian Culture: The author begins by highlighting the presence of two parallel streams in ancient Indian culture: the Shraman tradition and the Vedic tradition. The Shraman tradition, to which Jainism belongs, is characterized by renunciation and detachment, viewing worldly life as inherently sorrowful. Its goal is liberation from both the body and the world. In contrast, the Vedic tradition is characterized by engagement with worldly life, emphasizing biological and social values, and seeking happiness and prosperity in this existence through prayers and rituals. The Upanishads are presented as a bridge, showing a gradual acceptance of Shraman values by the Vedic tradition, advocating for a balance between worldly engagement and spiritual detachment.

2. The Historical Presence of the Shraman Tradition: The book asserts that the Shraman tradition has ancient roots, with evidence found in the Indus Valley Civilization (Harappan culture) and mentions of Vratyas and Vatarashana sages in the Rigveda. The literary remnants of the Shraman tradition are found in the Upanishads, Pali Tripitaka, and Jain Agamas, as well as in the teachings of various ascetics mentioned in these texts. Many sages cited in Jain Agamas like Ishibhashiai, Sutralankara, and Uttaradhyayana are also found in Upanishads and Mahabharata, indicating a shared intellectual heritage.

3. Vedic Literature vs. Jain Agamas: A significant distinction is drawn between Vedic literature and Jain Agamas:

• Origin and Authorship: While Vedas are considered apaurusheya (non-humanly authored) and eternal by Mimamsakas, and divinely created by Naiyayikas, Jain Agamas are considered the teachings of Tirthankaras, compiled by Ganadharas. Thus, Agamas are considered purushakrita (humanly authored) and time-bound in their word form.
• Eternity vs. Temporality: Jain Agamas are considered eternal in their meaning (artha-roopa) due to the continuous tradition of Tirthankaras, but temporal in their word form (shabda-roopa) as they are compiled by human disciples.
• Emphasis on Meaning vs. Word: Vedic study prioritizes the preservation of the word form, even if its meaning is unclear. Jain Agamas, however, prioritize the meaning, allowing for linguistic evolution while preserving the core message. This difference led to the varying stability of their texts.
• Content: Vedas primarily focus on prayers for material prosperity and rituals, while Jain Agamas emphasize spiritual teachings, renunciation, asceticism, and the conquest of desires. Vedic texts include descriptions of natural forces, while Jain Agamas detail monastic and lay conduct, ascetic practices, and karmic consequences.

4. The Importance and Authenticity of Agamas: Agam literature holds a crucial place in Jainism, serving as the basis for its philosophical principles and ethical framework, akin to the Vedas in Hinduism, Tripitaka in Buddhism, etc. However, Agamas are not considered apaurusheya like Vedas or divine messages like the Bible or Quran. They are the collected words of Arhats and Rishis who attained truth through penance and meditation. Despite some Digambara traditions not accepting the current Ardhamagadhi Agamas due to perceived interpolations, the author argues they remain authentic documents containing historical facts.

5. Pali Tripitaka and Jain Agamas: The book notes the contemporaneity of Lord Buddha and Lord Mahavir, making the Pali Tripitaka and Jain Agamas from the same era. Both traditions are part of the Shraman heritage, sharing a similar renunciatory worldview, emphasis on ethics, and efforts to establish moral conduct. While there are similarities in content, differences exist in their philosophical approaches and ascetic practices. Buddha advocated a middle path, while Mahavir emphasized severe austerity and endurance.

6. Classification of Agamas: The book outlines the classification of Jain Agamas:

• Eleven Angas: Ayara (Acharanga), Suyagada (Sutrakritanga), Thana (Sthananga), Samavaya (Samavayana), Viyaha-pannatti (Bhagavati), Naya-dhamma-kaha (Jnatadharmakatha), Uvasaga-dasa (Upasakadasa), Antaga-dasa (Antakriddasa), Anuttarovavaiya-dasa (Anuttaraupapātikadaśā), Panha-vagaranani (Prashnavyakarani), and Vivaga-suyam (Vipakaśruta).
• Twelve Upangas: Uvavaiyam (Aupapatikam), Rayapasenaijam (Rajapraseniyaka), Jivajivabhigama, Pannavana (Prajnapti), Surapannatti (Suryaprajnapti), Jambudivapannatti (Jambudvipa-prajnapti), Chandapannatti (Chandraprajnapti), Nirayavaliya-sutkhanda (Nirayavalika), Nirayavaliya (Nirayavalika), Kappavadisiya (Kalpavatamsika), Pushpiya (Pushpika), Pushpachuliya (Pushpachula), and Vanhidasa (Vrishni-dasa).
• Four Mulasutras: Uttaradhyayana, Dashavaikalika, Avashyaka, and Pindaniyukti.
• Six Chedasutras: Dashashrutaskandha, Kalpa, Vyavahara, Nishitha, Mahanishitha, and Jita-kalpa.
• Ten Prakirnaka Sutras: Besides the commonly listed ones like Chatur-sharana, Katur-pratyakhyana, etc., there are many others, and variations in their names and numbers exist among traditions.
• Two Chulikasutras: Nandisutra and Anuyogadvara. The author also notes that this classification is relatively late, with earlier classifications distinguishing between Angapravishtha (Angas) and Angabahya (external to Angas).

7. Ancient Classification of Agamas: The ancient classification divided Agamas into Angapravishtha (the 12 Angas) and Angabahya (all others). Angabahya were further divided into Avashyaka (Samayika, Chaturvimsati-stava, Vandana, Pratikramana, Kayotsarga, Pratyakhyana) and Avashyaka-vyatiriktam (Kaalika and Utkalika). Nandisutra and Pakshikasutra provide lists of these categories.

8. Dating of Agam Literature: The author emphasizes that dating Agam literature is complex, requiring analysis of cultural materials, philosophical clarity, language, and style. While the final compilation of Ardhamagadhi Agamas occurred in the 5th century CE (Valabhi council), this does not represent their original composition date. The language and content of texts like Acharanga's first shrutaskandha suggest a very ancient origin, potentially predating Ashoka's inscriptions. The language and style of these texts are considered closest to Mahavir's original teachings. The author believes the ancient layers of Ardhamagadhi Agamas date back to the 5th-4th centuries BCE, with later layers extending up to the 5th century CE.

9. Language of Agamas: Ardhamagadhi vs. Shauraseni: A significant portion of the book addresses the debate about the original language of Jain Agamas.

• The Traditional View: Jain tradition universally holds that Mahavir's teachings were in Ardhamagadhi, a dialect influenced by local Magadhi. This is supported by numerous references in Agamas themselves, citing Mahavir preaching in Ardhamagadhi.
• The Shauraseni Hypothesis: Some scholars, notably Prof. Nathmal Tatia and Dr. Sudip Jain, have proposed that Jain Agamas were originally composed in Shauraseni Prakrit and later transformed into Ardhamagadhi. They cite the linguistic influence of Shauraseni on some Jain texts and the alleged lack of early inscriptions in Ardhamagadhi.
• The Author's Counter-Argument: Sagarmal Jain strongly refutes the Shauraseni hypothesis. He argues:
  • Inscriptions: Early Jain inscriptions from the 3rd century BCE (Ashoka) onwards, including those from Mathura (up to 2nd century CE), predominantly use Magadhi/Ardhamagadhi forms, with no evidence of Shauraseni. Shauraseni's prevalence in inscriptions only begins from the 2nd-3rd century CE onwards.
  • Linguistic Evidence: The 'ta' (त) sound, characteristic of Ardhamagadhi, is prevalent in ancient Jain texts. The 'da' (द) sound and 'ya' (य) glide, common in Shauraseni and related dialects, appear later. While some Shauraseni influence is visible in later Jain texts due to regional interaction, the core language remains Ardhamagadhi.
  • Writings of Tatia and Jain: The author critiques Tatia and Jain's claims, pointing out factual errors and contradictions in their arguments, particularly regarding the dating of texts and the interpretation of linguistic evidence. He suggests that the Shauraseni influence is a later development, not the original language.
  • The Nature of Prakrits: Prakrits are seen as originating from various spoken dialects. Ardhamagadhi and Pali are considered older literary Prakrits, with Shauraseni developing later as a literary language. Sanskrit is viewed as a refined and systematized language derived from Prakrit dialects.
  • Vachanas: The Vachanas (recitations and compilations) of Agamas, especially the early ones in Magadha and Odisha, were in Ardhamagadhi. Later Vachanas in Mathura and Valabhi saw influences from Shauraseni and Maharashtri respectively, but the underlying foundation remained Ardhamagadhi.

10. Linguistic Changes and Interpolations: The book acknowledges that over time, due to oral transmission, scribal errors, regional influences, and conscious editing by later scholars, linguistic changes and interpolations occurred in the Agamas. The author highlights the need for careful critical study to distinguish between original layers and later additions. He notes that while some scholarly attempts at purification are underway, they must be approached with caution and respect for the original texts.

11. The Concept of "Vichchhed" (Disruption/Disruption of Knowledge): The author discusses the concept of "Vichchhed" as mentioned in Digambara tradition, referring to the disruption of the fourteen Purvas and later the Angas. This is seen as a loss of knowledge over time rather than complete annihilation of texts. The author points out that the precise meaning and extent of "Vichchhed" are debated and that the Shraman tradition, in general, has strived to preserve its teachings.

12. Historical Context of Agam Literature: The book emphasizes that Agam literature reflects the historical evolution of Jainism, including its interactions with other traditions like Buddhism and the development of different monastic sects. The presence of critiques of other philosophies and the mention of various sages and historical events provide valuable insights into the Jain worldview and its historical context.

In conclusion, Sagarmal Jain's work provides a scholarly examination of Ardhamagadhi Agam literature, establishing its antiquity, its foundational role in Jainism, and its linguistic distinctiveness, while critically analyzing controversial theories about its original language and historical development. The book serves as a valuable resource for understanding the depth and complexity of Jain Agamic studies.