Jain Agam Auppatik Sutra Ka Sanskrutik Adhyayan

This text is a cultural study of the Jain Agam, specifically focusing on the Auppatik Sutra (औपपातिक सूत्र), authored by Agarchand Nahta. The work emphasizes the immense cultural and historical value contained within Jain scriptures, often overlooked by scholars.

Here's a breakdown of the key points:

1. India as a Land of Spirituality and Lost Literature:

• India is presented as a land of spiritual seekers, philosophers, and heroes.
• A significant portion of ancient Indian literature, especially related to knowledge and science, has been lost.
• Many texts mentioned in surviving ancient works are themselves lost, highlighting the vastness of what has vanished.
• Even after the development of writing, a considerable amount of literature was destroyed.

2. The Significance of Shraman Culture:

• The text distinguishes between Vedic and Shraman (ascetic) cultures.
• While Vedic literature (like the Vedas) is available, ancient Shraman literature is less so.
• The author suggests that before the arrival of Vedic Aryans, India had an existing "Anarya" and Shraman culture.
• Buddhism and Jainism are presented as the two prominent surviving streams of Shraman culture.
• Jainism is considered older than Buddhism, with Lord Mahavir being a contemporary of Gautama Buddha. The tradition traces back to Rishabhadeva, the first Tirthankara, whose name is associated with India and the Brahmi script.
• Archaeological findings like the nude meditative statues from Mohenjo-daro and Harappa are suggested to be potentially related to Jainism.

3. The Jain Tradition and its Scriptures:

• All Jain Tirthankaras were born and lived their lives in India, primarily in the North-East region, proving Jainism's ancient Indian origin.
• The teachings of Mahavir, delivered in Ardhamagadhi (a vernacular language), were compiled by his disciples into the "Dwadashangi" (Twelve Limbs) or "Ganipitaka."
• Due to famines and declining memory, the knowledge of the "Chaudah Purva" (Fourteen Purvas) and the "Drishtivada" (Twelfth Anga) was lost within 200 years of Mahavir's nirvana.
• By the time the Jain Agamas were transcribed into writing by Devarddhigani Kshamashraman 180 years after Mahavir's nirvana, only eleven Anga sutras and some other texts survived.
• The current surviving Anga sutras are much shorter than their original descriptions in texts like "Samavayanga." This is illustrated by the discrepancy in the number of verses mentioned for various Angas and their present-day extent.
• The Digambara tradition claims even larger original textual quantities for the Agamas.
• The author laments the lack of deep study of the existing ancient Jain Prakrit literature. This is attributed to two reasons:
  • Jain followers view the texts as objects of reverence and are content with traditional recitation and listening.
  • Non-Jain scholars believe these texts only contain Jain doctrines and lack broader historical or cultural significance.

4. The Cultural Value of Jain Agamas:

• Jain Agamas are considered reflections of society, offering glimpses into the life and times of their composition.
• They contain historical accounts of geographical locations, villages, cities, kings, queens, ministers, scholars, and everyday life during Mahavir's era.
• Studying these texts culturally reveals many important facts about ancient Indian history and culture.

5. Jain Literature's Unique Importance Compared to Buddhist Literature:

• Jain literature's tradition has remained unbroken for 2500 years, with continuous commentaries and interpretations.
• These commentaries contain numerous cultural references.
• Texts like the "Chedasutras" and their commentaries vividly describe the challenges faced by Jain monks and how they preserved Jainism.
• The mention of Acharya Kalaka and the arrival of the Shakas in the "Nishitha Churni" are highlighted as crucial historical insights into periods of darkness.
• While Buddhist literature's tradition declined in India after a few centuries, Jain literature continued to be a valuable source for medieval historical and cultural material because Jainism remained predominantly in India.
• The author states that much of the Buddhist literature after the 10th century is scarce, as the religion's spread shifted outside India.

6. Jain Literature's Linguistic Significance:

• Jain Agamas are in Prakrit, the language from which Apabhramsha later developed.
• Jain scholars produced the most literature in Apabhramsha, which is the ancestor of all North Indian regional languages.
• Therefore, Jain literature holds immense importance from a linguistic perspective, helping in tracing the origins of words.
• Many words from Jain Agamas are still found in regional dialects, with or without minor changes, allowing for the study of linguistic evolution.
• Jain literature aids in understanding the ancient and evolved forms of native words whose origins are not found in Sanskrit lexicons.
• Jain scholars have contributed extensively to languages beyond North India, including Kannada and Tamil in South India, and have a significant presence in Gujarati and Rajasthani, as well as Hindi.
• The movement of Jain monks across India led to their writings incorporating dialects and words from various regions.
• Jain scholars also adopted folk songs and narratives, preserving thousands of folk song melodies and initial lines, thus keeping many folk tales alive.
• They incorporated various poetic forms and styles prevalent at the time, resulting in over a hundred types of literary forms in Rajasthani, Gujarati, and Hindi literature originating from Jain works.

7. Specific Cultural Insights from Jain Agamas: The author then delves into the cultural significance of specific Jain Agamas:

• Acharanga Sutra (First Anga): Primarily deals with monastic conduct but includes culturally significant descriptions of Mahavir's activities.
• Sutrakritanga (Second Anga): Mentions 363 philosophical schools and sects prevalent during Mahavir's time.
• Sthananga and Samavayanga (Third and Fourth Angas): Contain systematic lists of various subjects, including geography, astrology, medicine, music, 72 arts, biographies of kings, Tirthankaras, Chakravartis, Vasudevas, and Prativasudevas, and grammar, all of great literary, historical, and cultural value. The names of kings from Mahavir's time are historically important.
• Bhagavati Sutra (Fifth Anga): A treasure trove of knowledge and science, featuring names and characters like Goshala, a significant battle, followers of Parshvanatha, ascetics, King Udāyana, Mahavir, and Jamali. It also discusses scientific topics like the hot and cold springs of Rajagriha and the nature of "Parmāṇa-pudgala" in a question-answer format.
• Jñātādharmakathā (Sixth Anga): Notable for the biographies of the 19th Tirthankara Mallinath and Draupadi, wife of the Pandavas. It contains many illustrative stories from folk traditions, offering a good picture of contemporary folk life.
• Upaasakadasanga Sutra (Seventh Anga): Significant for the biographies of Mahavir's ten lay followers, depicting religious inquiry, life necessities, prosperity, cattle wealth, various trades, and Goshala, contributing to the cultural panorama of the time.
• Antakṛitdaśāṅga and Anuttaropapātika Sutras: Contain inspiring biographies of great ascetics, many of whom are historical figures.
• Praśnavyākaraṇa (Tenth Anga): A valuable text for lexicography and cultural studies, detailing synonyms for concepts like non-violence, truth, chastity, celibacy, non-possession, compassion, etc., and describing the tools and means used for acts of violence.
• Vipāka Sutra (Eleventh Anga): A collection of stories about the consequences of good and bad deeds, shedding light on the prevailing legal system and folk life.

8. Cultural Significance of the Auppatik Sutra (औपपातिक सूत्र):

• More than half of the Auppatik Sutra is a collection of descriptions, making it culturally invaluable.
• It offers vivid depictions of cities, temples (chaityas), forests, ashoka trees, royal courts, King Konika of Champanagari, and Mahavir's disciples.
• It describes the features of cities, the behavior of kings and courtiers, royal duties, public eagerness to see great personalities, the joyful atmosphere during their arrival, the impact of religious discourses, royal processions, assemblies, and the 'samosarana' (congregation) of Tirthankaras.
• The text provides an unparalleled description of Mahavir's physical form and virtues, with examples and analogies.
• It also includes detailed accounts of his monastic community, ascetic life, and descriptions of contemporary ascetics, Ājīvikas, Vānaprasthas, Tāpasas, and Shramanas.
• The sutra contains significant details on four types of narratives, nine auspicious items, five approaches, five royal insignia, 72 arts, nine limbs, 18 languages, four types of food, external and internal austerity, four reasons for the four states of existence, 12 types of householder vows, seven denials, various floral decorations, and different kinds of ascetics.
• It also describes celestial beings (Asurakumars, Bhuvanapatis, Vyantaras, Jyotishis, Vaimanikas) and concepts like Siddhashila (the abode of the liberated) and Siddhigati.
• The description of foreign maids in the context of kings and queens provides crucial information about the countries whose women served as maids, queens, and merchant wives in India during that period. A specific Sanskrit passage illustrating this is quoted.

9. Detailed Examples of Cultural Content:

• Samskaras and Education: The text describes the birth rituals and education of children, using the example of the life of "Drḍhapratigña" (दृढ़प्रतिज्ञ), illustrating contemporary cultural practices. A detailed list of the 72 arts taught to the child is provided, along with the naming ceremony and the importance given to auspicious timing.
• Types of Ascetics and their Knowledge: The text mentions various types of ascetics, including eight Brahmin ascetics and eight Kshatriya ascetics. It describes their adherence to different schools of thought and their knowledge of Vedic scriptures, including the four Vedas, Itihasas, Panchamanas, Nighantu, six Angas, and various philosophical and grammatical texts.
• Restrictions on Ascetics: The text outlines what ascetics should not do, prohibiting them from engaging in stories of women, food, kings, thieves, or regional tales. It also details the forbidden attire, ornaments, and materials they can possess, emphasizing simplicity and renunciation.
• Description of Mahavir: The final part of the text includes a detailed and culturally rich description of Lord Mahavir's physical attributes, divine qualities, and presence. This section is replete with metaphors and similes, highlighting his spiritual and physical perfection.

10. Other Important Agamas and their Cultural Contributions:

• Rājapraśnīya (Second Upanga): Contains valuable cultural material, including 32 types of dramas by Suryābhideva and descriptions of the celestial realms, including a gem-studded book.
• Jīvabhigama and Prajñāpanā Sutras: While primarily theoretical, they provide important details about various animals, birds, trees, languages, and other living and non-living substances.
• Jambūdvīpa Prajñapti: Offers insights into ancient geography and astrology, with useful information on the character of Rishabhadeva and the spiritual practices of the six parts of India.
• Candraprajñapti and Sūryaprajñapti: Provide significant information about ancient astrology.
• Niryāvalī etc. (Panchopangas): The description of the war between King Konika and Cheḍā in these texts offers a vivid portrayal of warfare of that era.
• Six Chedasutras: These texts detail the difficulties faced by monks and their resolutions, essentially serving as a penal code for monks. Their commentaries are rich in cultural material.
• Nandi and Anuyogadvāra: These are culturally very important texts that the author promises to discuss separately.
• Kalpasutra: Contains beautiful descriptions of dreams, etc.
• Uttarādhyayana Sutra: Considered very important, containing significant dialogues like those between Neminatha and Gautama, and Keshī.

In conclusion, the author strongly advocates for a deeper study of Jain Agamas and Prakrit literature, asserting that it is crucial for a comprehensive understanding of Indian culture. The text highlights the richness of cultural, linguistic, historical, and social information embedded within these ancient Jain scriptures.