Dharmamrut Anagar

The provided text is the Dharmamrut (Anagar) by Acharya Ashadhar, published by Bharatiya Gyanpith. This book is part of a larger series aimed at researching, critically editing, and publishing Jain literature in various ancient languages.

The text begins with introductory pages detailing the publication information, including the series name (Jnana-pitha Murti-devi Jain Granthamala), Sanskrit Grantha number (46), author (Pandit Ashadhar), editor and translator (Pandit Kailash Chandra Shastri), publisher (Bharatiya Jnanpith), publication year (1977 AD/Vira Nirvan Samvat 2503/Vikrama Samvat 2034), and price. It also mentions the founding and support of the series by Sahu Shanti Prasad Jain and his wife, Shrimati Rama Jain, in memory of their mother, Shrimati Murtidevi. The text is in Sanskrit and Hindi.

The "Pradhan Sampadkiy" (Chief Editorial) section highlights the significance of Ashadhar's Dharmamrut as a scholarly work in the Digambar Jain tradition, outlining the adherence to ethical principles by both monks (Sadhu) and householders (Shravak). It notes that Ashadhar meticulously studied previous literature and presented it authentically and systematically. The work is divided into two parts: Anagar Dharmamrut (for renunciates) and Sagar Dharmamrut (for householders). Ashadhar himself wrote two Sanskrit commentaries on it: Bhavya-Kumud-Chandrika (commentary) and Jnana-Deepika (notes/glossary). These commentaries are praised for not only explaining the verses but also citing other texts to clarify subjects and provide additional information.

The editorial notes the previous publication of Anagar Dharmamrut and Sagar Dharmamrut with the Bhavya-Kumud-Chandrika commentary by the Manikchandra Granthmala, Bombay. However, Jnana-Deepika was largely unavailable until it was discovered. A plan was made to publish a comprehensive edition by Bharatiya Jnanpith, which would include both parts of Dharmamrut in one volume, the authentic Sanskrit text, a word-for-word translation, a detailed explanation summarizing the commentary, and the Jnana-Deepika commentary as an appendix. The editorial apologizes for not being able to publish both parts in one volume due to the book's size, leading to its publication in two volumes, with Anagar Dharmamrut being the first part.

The text clarifies the terms Agari (householder) and Anagar (renunciate), explaining their derivation from aghar (house) and anagar (homeless). It delves into the philosophical interpretation of aghar as related to attachment and the state of mind rather than just physical dwelling. Anagar Dharmamrut specifically describes the conduct of the Anagar, who adheres to the five great vows (Mahavratas) of Ahimsa, Satya, Achaurya, Brahmacharya, and Aparigraha. It highlights the Digambar Jain practice of nudity, carrying only a peacock-feather brush (pichika) for protection of life and a water pot (kamandalu) for cleansing, contrasting it with Shvetambara practices.

The text discusses the stringent practices of Digambar monks, citing verses describing their ascetic lifestyle. It quotes Bharthari's Vairagya Shataka to praise their renunciation and detachment from worldly possessions and hardships.

The editorial then touches upon the ancient traditions of both engagement (pravritti) and renunciation (nivritti) in India, linking vatarashana (air-clad) munis to the Digambar tradition. It mentions the depiction of the first Jain Tirthankara, Lord Rishabhanatha, in ascetic practices and mentions the discovery of nude sculptures from the Indus Valley that some scholars connect to Jain Tirthankaras.

The text states that Anagar Dharmamrut describes the conduct of the Jain Anagar and is the first authentic Sanskrit work on this subject after the Prakrit text Mulachara. It emphasizes Ashadhar's scholarship, noting his use of citations from numerous texts in his commentaries.

The publication plan outlined by Dr. A. N. Upadhye is detailed, including:

1. Combining both parts of Dharmamrut into a single volume (though this was not achieved due to size).
2. Providing a pure and authentic Sanskrit text, using available ancient manuscripts.
3. Offering a word-for-word translation, followed by special explanations (Vishesharth) that summarize the Sanskrit commentary, clarify differences with other authors, and provide necessary information for researchers.
4. Including the Jnana-Deepika commentary as an appendix if a complete copy was found.

The editorial concludes by expressing gratitude to Sahu Shanti Prasadji for his work in reviving Jain literature through the Bharatiya Jnanpith Murti-devi Granthamala, and mourns the loss of Shrimati Ramarani. It also thanks the secretary of Jnanpith, B. Laxmichandji, and Dr. Gulabchandraji, and pays tribute to the late Dr. A. N. Upadhye.

The subsequent sections (Prastavana - Preface) and the detailed Vishay Suchi (Table of Contents) reveal the structure and content of the book. The preface itself is extensive, covering various aspects:

• Introduction to the Manuscripts Used: Details about the manuscript of Anagar Dharmamrut and its commentary found in Jaipur, along with its inscription, indicating its historical lineage.
• Definition of Dharma: Explores the meaning of the word "Dharma" in Vedic, Buddhist, and Jain traditions, highlighting the Jain emphasis on charitra (conduct) as Dharma. It explains the etymological meaning of Dharma from the root 'dha' (to uphold) and its significance in liberating beings from suffering.
• Dharma as Amrita: Discusses the belief that Dharma provides immortality, referencing the Katha Upanishad and the quest for eternal life. It highlights the Indian philosophical consensus on the existence of the soul and the path to salvation, with Dharma being that path.
• Dichotomy of Dharma: Explains the two main divisions in Jainism: Anagar (monk) Dharma and Sagar (householder) Dharma. It emphasizes that Muni Dharma is the ultimate path to liberation, while Shravak Dharma is considered an exception or secondary path.
• Study of Religious Literature: Discusses the primary Jain texts describing monastic conduct, such as Mulachara and Bhagavati Aradhana, and notes the extensive literature in the Shvetambara tradition.
• Anagar Dharma: Details the nine chapters of Anagar Dharmamrut, covering topics like the nature of Dharma, generation of right faith (Samyaktva), worship of knowledge (Jnana), conduct (Charitra), purity of alms (Pinda Shuddhi), path of conduct, austerity, essential duties (Shat Avashyak), and daily rituals.
• Selected Topics Discussed: This section is the most detailed, outlining specific subjects covered in the text, including:
  • Dharma and Punṇya (Merit)
  • Nishchaya and Vyavahara (Ultimate and Conventional Truth)
  • The Five Great Vows (Mahavratas) and their implications
  • The Six Necessary Duties (Shat Avashyak)
  • The importance of Self-Study (Swadhyaya)
  • The concept of Pari-graha (Possession) and its renunciation
  • The differences between Digambara and Shvetambara practices regarding attire.
  • Details of monastic discipline, including diet (Bhiksha and Bhojan), conduct, and penance (Prayashchitta).
  • The daily routine of a monk.
  • Discussions on the nature of Karma, the cycle of rebirth, and the path to liberation.
  • The author, Ashadhar, his scholarship, life, and works.
  • A detailed analysis of the texts and authors cited by Ashadhar, demonstrating his extensive knowledge.

The text of Anagar Dharmamrut itself begins with the first chapter, Dharma Swarup Nirupan, focusing on the nature of Dharma, the importance of the Tirthankaras, the definition of Dharma, and the concept of Dharma as Amrita. It then proceeds through the subsequent chapters, detailing the path to Right Faith (Samyaktva), the importance of Knowledge (Jnana), Right Conduct (Charitra), Austerities (Tapas), and the various disciplines and vows that constitute the monastic life. The text also discusses the meaning of Dharma and its importance as Amrita (nectar).

In essence, Anagar Dharmamrut by Ashadhar is a comprehensive guide to the ethical and spiritual practices of Jain ascetics, presented with scholarly rigor and supported by extensive citations from earlier Jain scriptures and philosophical works.