Arhat Agamonu Avalokan Yane Tattvarasika Chandrika

Here's a comprehensive summary of the Jain text "Arhat Agamonu Avalokan yane Tattvarasika Chandrika" (First Part) by Hiralal R. Kapadia:

Book Title: Arhat Agamonu Avalokan yane Tattvarasika Chandrika (First Part) Author: Hiralal R. Kapadia Publisher: Hiralal R. Kapadia Publication Year: 1939 AD (Vikram Samvat 1995, Vir Samvat 2465) Price: Ten Annas

Overall Purpose: This book is an analytical review and critical examination of the Arhat Agamas, the sacred scriptures of Jainism. The author, Hiralal R. Kapadia, aims to provide a detailed exploration of these scriptures, their origins, their classification, and the various challenges they have faced throughout history. This first part lays the groundwork for a deeper understanding of the Agamas by discussing their foundational aspects.

Key Themes and Chapters:

• Introduction (Page 4 - Kinchit Vaktavya):

  • The author expresses his personal journey into studying the Agamas, which began with an observation in another text about twenty years prior.
  • He acknowledges the vastness, depth, and importance of the Agamas, admitting that a complete and perfect study is still elusive.
  • He highlights the challenges in studying the Agamas, including the lack of clear mentions for every topic, the need to reconcile seemingly contradictory statements, and the contemporary doubts and questions raised about them.
  • The author clarifies that presenting alternative viewpoints is not a sign of disbelief but an attempt to stimulate discussion and satisfy the curiosity of himself and others like him.
  • He expresses gratitude to Shri Vijaylavanyasuri for his valuable discussions on this complex subject.

• Chapter 1: Introduction (Page 6-9 - Pithika):

  • Awe-inspiring World: The world is full of wonders, and the emergence of great religions in the past half of the world is considered one of them. Many early religions have vanished, and even identifying the sacred texts of many current religions is difficult.
  • Defining "Arhat Agam": The term "Arhat" is derived from "Arhant," which in Jainism refers to Tirthankaras, in Buddhism to Buddhas, and in Vaishnavism to Vishnu. However, in this context, "Arhat" specifically refers to "Jain." Therefore, "Arhat Agam" means the sacred texts of the Jains.
  • Synonyms and Etymology of "Agam": Citing Acharya Umaswati's Tattvarthadhigama Shastra, the author lists synonyms for "Shruta Jnana" (scriptural knowledge) as Shruta, Aptavachana (words of the reliable), Agam, Upadesha, Aitihya, Amnaya, Pravachana, and Jinavachana.
  • Etymology of "Agam": According to the commentary by Shrisiddhasen Gani, "Agam" means that which comes through tradition, inherited through "vasana" (tendencies or impressions).
  • Scope of "Agam": The term "Agam" can refer to all scriptural knowledge or the texts presenting it. However, here it is specifically used for certain Agamic texts.
  • Jain Classification of Agam: According to Shvetambara belief, Agamas are those composed by Ganadharas, disciples of Tirthankaras, Pratyekabuddhas, Ashrutakevalins, and Dashapurvadhara. This is supported by a quote from Shri Bhadrabahu Swami's Ahnigairyukti.
  • Agreement Between Sects: The author notes that both Shvetambara and Digambara traditions agree on the definition of "Agam" or "Sutra."
  • Number of Available Agamas: Digambaras believe no ancient Agamas are available today. Shvetambaras differ: idol-worshipping Shvetambaras believe there are about 45, while Sthanakavasis and Terapanthis believe there are 32. Some Shvetambaras also cite 84 Agamas.
  • Ancient Classification of Agamas: Shvetambara Prakrit texts like Nandi Sutra (Sutra 44) and Sanskrit texts like Tattvarthadhigama Shastra divide Agamas into two main categories: Angabahya (external to Angas) and Angapraviṣṭa (internal to Angas, i.e., the Twelve Angas).
    • Angapraviṣṭa: Knowledge gained through the Tirthankara's responses to questions from Ganadharas, characterized by "utpatti" (origination), "vyaya" (cessation), and "dravya" (substance). It is considered inherent to every Tirthankara's tradition.
    • Angabahya: Knowledge conveyed without prior questioning, or knowledge not necessarily present in every Tirthankara's era.
  • Subdivisions: Angabahya is divided into Avashyaka (necessary rituals) and Avashyaka-vyatirikt (other than necessary rituals). Avashyaka has six subdivisions (Samayika, Chaturvimsati-stava, Vandana, Pratikramana, Kayotsarga, Pratyakhyana). Avashyaka-vyatirikt is divided into Kalika (time-bound) and Utkalika (timeless). Angapraviṣṭa (Angas) has twelve subdivisions, collectively known as the Dvadashanga.
  • Modern Shvetambara and Sthanakavasi Classifications: Modern Shvetambara (idol-worshipping) sects classify Agamas into six categories: Anga, Upanga, Prakirnaka, Chhedasutra, Mulasutra, and Chulikasutra. Sthanakavasi sects use four categories: Anga, Upanga, Chedasutra, and Mulasutra, with definitions provided in texts like Jainatattva Prakash.
  • Mentions of "Anga" and "Upanga": The terms "Anga" and "Upanga" are found in various ancient texts, including Samavaya, Acharanga Niryukti, and Tattvarthadhigama Shastra.
  • "Prakirnaka" and "Chhedasutra": The term "Prakirnaka" is used in Trishashthishalaka-purush-charitra, and "Panna" is found in texts like Tandulavaicarika. "Chhedasutra" (meaning "cut" or "division") refers to texts that expound rules for purification and penance, akin to mending or joining broken vessels.
  • "Mulasutra": Texts that strengthen the root of the "tree of right faith" and develop the ten types of ascetic conduct.
  • Digambara Perspective on Agam: Digambaras note the terms Angapraviṣṭa and Angabahya and Kalika and Utkalika in texts like Tattvartha-raja-vartika. The definition of Chhedasutra is provided based on texts like Abhidhana-rajendra.
  • The Twelve Angas: The names of the twelve Angas are listed from various sources in Prakrit and Sanskrit, including Samavaya, Anuyogadvara, Nandi Sutra, Tattvarthadhigama Shastra commentary, and Hemachandra's Abhidhanachintamani. These are: Achara, Sutehruta, Sthana, Samavaya, Vyakhya-prajnapti (Bhagavati), Jnatadharma-katha, Shravak-dasha, Antakruda-dasha, Anuttara-upapataika-dasha, Prashna-vyakarana, Vipaka-shruta, and Drishtivada.
  • "Dvadashanga Ganipitaka": The collective body of the twelve Angas is called Dvadashanga or Ganipitaka. The author delves into the meaning and usage of "Ganipitaka," associating it with the collected teachings of Ganadharas.

• Chapter 2: The Origin of the Dvadashanga (Page 15-23 - Dvadashangi no Udbhav):

  • Origin in Mahavir's Time: While Agamas were composed by Ganadharas of all Tirthankaras, only a portion of the Dvadashanga attributed to Shri Sudharma Swami, the fifth Ganadhara of Lord Mahavir Swami, is currently available.
  • The Role of "Nishadya" and "Tri Jadi": The chapter discusses the concept of "Nishadya" (a question posed to the Tirthankara) and "Tri Jadi" (the three-part answer of the Tirthankara: Utpatti, Vyaya, Dhrauvya). It's believed that these initial questions and answers were the foundation for the Ganadharas to compose the Dvadashanga.
  • Indrabhuti's Nishadya: The prominent example is Shri Indrabhuti (Gautama Swami), who posed three questions ("Kim tatvam?" - What is the truth?) to Lord Mahavir, receiving the answers "Utpanno va" (it originates), "Vigame va" (it ceases), and "Dhruvam va" (it is permanent). These answers formed the basis for the concept of existence being characterized by origination, cessation, and permanence.
  • Different Interpretations of "Nishadya": The author notes that while Shri Indrabhuti's Nishadya count is three, some texts suggest up to fifteen Nishadyas for other Ganadharas. He interprets this as potentially indicating varying levels of intellectual capacity or the depth of their inquiry.
  • Digambara View: The Digambara perspective suggests that Ganadharas composed the Dvadashanga based on the divine speech of the Tirthankaras, which was not necessarily verbal but understood through spiritual insight.
  • "Nishadya" and "Tripadi" as the Root of Agamas: The author emphasizes the foundational role of Nishadya and Tripadi in the creation of the Agamas, citing various ancient texts.
  • Formation of the Angas: After receiving the Tirthankara's teachings, each of the eleven Ganadharas is said to have composed a Dvadashanga. While the core meaning was the same, slight variations in wording led to nine distinct Dvadashangas.
  • Drishtivada (12th Anga): The chapter also touches upon the fivefold division of Drishtivada: Parikarma, Sutra, Purvagata, Anuyoga, and Chulika, discussing the order of their composition and the varying views on this matter.

• Chapter 3: Composition and Establishment of the Dvadashanga in the Current Era (Page 24-33 - Pravartaman Shashanni Dvadashangini Rachana ane Sthapana):

  • Composition by Ganadharas: After the establishment of the Tirth (Jain Order) by Lord Mahavir, his eleven Ganadharas composed their respective Dvadashangas.
  • Variations in Dvadashangas: While the essence of the Dvadashangas composed by the first seven Ganadharas differed slightly, those of Shri Akampit, Shri Achalabhraata, Shri Maitarya, and Shri Prabhas were identical in wording. This resulted in nine distinct Dvadashangas from eleven Ganadharas.
  • The Role of "Nishadya" and "Pada" in Composition: The chapter revisits the role of Nishadya and the "pada" (part of the answer) in the composition process. It discusses how these initial divine utterances formed the basis for the Ganadharas' scriptural work.
  • Order of Composition and Establishment: There are differing views on whether the Angas were composed in the order they are known today or if the 12th Anga (Drishtivada) was composed first, with the others following. The author explores these debates, referencing texts like Nandi Sutra and Samavaya.
  • The "Mathuri" and "Valabhi" Recensions: The chapter mentions the significant "Mathuri" and "Valabhi" recensions of the Agamas, which played a crucial role in their preservation and standardization, especially after periods of famine and the decline of knowledge.

• Chapter 4: The Decline of the Dvadashangas (Page 34-43 - Dvadashangi-ono Uchchheda):

  • The Inevitability of Decline: The author attributes the decline of the Dvadashangas to the natural processes of the world, including the decreasing lifespan and intellectual capacity of beings over time.
  • Reasons for Loss: Factors contributing to the loss of Dvadashangas include:
    • Teachers' inability to teach: Due to illness, engagement in other activities, or death before completing their teachings.
    • Lack of qualified students: Students being unable to grasp or retain the complex knowledge.
    • Interruption of the tradition: When a Ganadhara's lineage of teaching was broken.
    • The author's analysis of Ganadharas' Lifespans: The chapter examines the lifespans of Mahavir's Ganadharas and their disciples to understand when the transmission of their specific Dvadashangas might have ceased.
  • Loss of Other Tirthankaras' Dvadashangas: The author discusses the general principle that as new Tirthankaras appeared, their Agamas superseded the previous ones, leading to the eventual disappearance of the Agamas of earlier Tirthankaras.
  • The Impact of Famines: The chapter highlights how severe famines, particularly the "twelve famines," led to the loss of texts and the weakening of scriptural knowledge. The efforts of figures like Shri Bhadrabahu Swami during these times are noted.
  • The Concept of "Pravaha Uchchheda": The author explains that "Pravaha Uchchheda" doesn't necessarily mean immediate destruction but rather the interruption of the continuous transmission of knowledge.
  • Digambara View on Agam Loss: The Digambara perspective, as mentioned in Tattvartha-raja-vartika, suggests a complete loss of ancient Agamas due to the decline in human capabilities over time.
  • The Fate of the 12th Anga (Drishtivada): The extreme vulnerability of the 12th Anga, Drishtivada, is emphasized, with its loss occurring at different stages for different traditions.
  • Summary of Decline: A summary table of the decline of Dvadashangas is provided, noting when the meaning and/or wording of specific Angas or their parts were lost or corrupted.

• Chapter 5: The Decline of the Dvadashanga Composed by Shri Sudharma Swami (Page 44-57 - Shri Sudharma Swami-e Rachileli Dvadashangino Hras):

  • Focus on Sudharma Swami's Dvadashanga: This chapter specifically addresses the decline of the Dvadashanga attributed to Shri Sudharma Swami, the only Ganadhara whose teachings are considered to have a significant surviving portion in the current era.
  • The Loss of Other Ganadharas' Dvadashangas: The chapter reiterates that the Dvadashangas of the other ten Ganadharas likely ceased to be transmitted in their original form during the lifetime of Shri Sudharma Swami or shortly thereafter, partly due to the desire to maintain the purity of the lineage and avoid confusion.
  • The Role of Famines and the "Mathuri" and "Valabhi" Recensions: The chapter details how famines led to a fragmentation of knowledge. The efforts of Acharyas like Shri Skandila (Mathuri recension) and Shri Nagajuna (Valabhi recension) to preserve and standardize the Agamas are discussed.
  • The Work of Shri Devarddhigani Kshamashramana: The crucial role of Shri Devarddhigani Kshamashramana in collecting, compiling, and writing down the Agamas in the 5th century AD (Vir Samvat 880 or 993) is highlighted. This compilation aimed to preserve the remaining knowledge and resolve discrepancies.
  • The Standardization Process: The author describes how during this compilation, the Mathuri and Valabhi recensions were reconciled, and existing texts were written in a standardized form, making the language regular.
  • The Fate of the 12th Anga (Drishtivada): The chapter discusses the loss of the Drishtivada and its components over time, noting differing views on the timeline and extent of this loss.
  • Digambara Perspective on Agam Loss: The chapter briefly touches upon the Digambara belief in the complete destruction of all Agamas after a certain period.
  • Key Events in Agam History: A timeline of significant events related to the decline and preservation of Agamas is summarized, including the loss of the meaning of the last four Purvas, the word-based loss of the last four Purvas, and the eventual compilation of the Agamas.

• Chapter 6: Discussion on Angabahya Shruta (Page 66-77 - Angabahya Shruta ni Mimansa):

  • Defining Angapraviṣṭa and Angabahya: The chapter begins by elaborating on the definitions of Angapraviṣṭa (the Twelve Angas) and Angabahya (Agamas outside the Angas) based on various scriptural commentaries. Key distinctions include the composer (Ganadhara vs. Sthavira), the nature of the teaching (response to question vs. unsolicited explanation), and the universality of the teaching (present in all Tirthankaras' times vs. not necessarily).
  • Origin and Authorship: The chapter explores the reasons for the creation of Angabahya texts, often seen as a concession to students with lesser intellectual capacity or to supplement the Angas. While Angapraviṣṭa is attributed to Ganadharas, Angabahya is generally attributed to Sthaviras (senior monks) who followed the Ganadharas.
  • Examples of Angabahya: The text lists examples of Angabahya scriptures, including Avashyaka, Dasa-vaikalika, Uttaradhyayana, Achara, and others.
  • Kalika and Utkalika Shruta: The classification of Angabahya Shruta into Kalika (time-bound) and Utkalika (timeless) is discussed, with lists of texts attributed to each category from Nandi Sutra and Pakshika Sutra. The debate about the classification of Surya-prajnapti is also mentioned.
  • Prakirnaka Shruta: The concept of Prakirnaka (miscellaneous) is explained, with references to its large numbers, especially during the time of the first Tirthankara, Shri Rishabhadeva.
  • Names of Agamas: The author discusses the naming of Agamas, noting that names are often assigned by commentators rather than the original authors. He lists approximately 45 Agamas mentioned in texts like Vicharsara-prakarana and Vyavahara Sutra.
  • Debate on Shravaka's Right to Study Agamas: A significant portion of this chapter is dedicated to the controversial topic of whether Shravakas (lay followers) have the right to study the Agamas. The author presents arguments for and against this, citing various scriptural passages and interpretations, particularly from texts like Tattvanirnaya-prasada, Visheshavashyaka-bhashya, and Samavaya. He concludes by stating that the Shravakas' ability to retain and understand the teachings (as evidenced by terms like "dharmasavritti" and their ability to retain teachings even before written texts) suggests they had a right to study.

• Chapter 7: Arrangements for Reading and Teaching the Agamas (Page 78-87 - Agamonu Pathan-pathan Mate-ni Vyavastha):

  • Curriculum Based on Initiation Age: The chapter details the system of studying Agamas based on the number of years of initiation (Diksha Paryaya). Citing Vyavahara Sutra, Sthana Sutra commentary, and Prameya-ratna-manjusha, it outlines which scriptures were recommended for monks at different stages of their spiritual journey.
  • Varying Recensions and Age-Based Study: The author notes discrepancies between different recensions (Vyavahara Sutra, Sthana commentary, Prameya-ratna-manjusha) regarding the recommended scriptures for certain initiation ages. He suggests that the curriculum based on initiation age might be a later development, possibly introduced to counter dissenting monastic groups.
  • The Practice of "Yoga-dhana" (Kneeling with the Scripture): The author discusses the practice of "Yoga-dhana," believed to be a method of learning or meditating on scriptures. He scrutinizes the claims by some, like Pt. Bechardas, that this practice originated with the Chaityavasis and is therefore not ancient or universally accepted. He counters this by citing scriptural references to "yoga" and "yogodvahana" in texts like Panchavastuka, Visheshavashyaka-bhashya, and the mention of specific scriptural studies by revered monks, suggesting that the practice might have deeper roots.
  • The Study of Angas and Upangas: The chapter explores the sequence of studying Angas and Upangas, noting that Upangas were generally studied after the completion of the relevant Anga.
  • The Status of "Prakirnaka": The author discusses the classification of Prakirnaka texts, noting their large numbers and their inclusion in both Kalika and Utkalika categories, with differing opinions on the classification of some texts like Surya-prajnapti.
  • Personal Examples of Study: Brief mentions of monks and nuns who studied various parts of the Agamas, like Megh, Dhan, Govinda, and Devānanda, are included.

Author's Contribution: Hiralal R. Kapadia's work is a testament to meticulous research and a deep commitment to understanding Jain scriptures. He attempts to navigate the complexities of Agamic literature, offering critical insights into their historical development, classifications, and the challenges of their preservation. His exploration of the differing views between Shvetambara and Digambara traditions, as well as internal Shvetambara debates, provides a comprehensive overview.

Overall Impression: This first part of "Arhat Agamonu Avalokan yane Tattvarasika Chandrika" is a scholarly and in-depth exploration of the foundational aspects of Jain Agamas. It is a valuable resource for anyone seeking to understand the historical and textual landscape of Jain scriptures. The author's systematic approach, coupled with his extensive referencing, makes this a significant contribution to Jainological studies.