Jain Agam Sahitya

Here's a comprehensive summary of the Jain Agam Sahitya text by Sadhvi Kanakprabhashreeji, based on the provided PDF excerpt:

The text, "Jain Agam Sahitya" by Sadhvi Kanakprabhashreeji, discusses the vast body of Jain scriptures, categorizing it into Agam and Agama-itar (non-Agam) literature. The Agam literature is considered the ancient part of Jain literature.

Classification of Agam Literature:

The text explains that the classification of Agam literature has evolved.

• Ancient Classification: The older division was into Anga-pravishṭa (belonging to the Angas) and Anga-bahya (outside the Angas).
• Later Classification: A subsequent classification divided it into four parts:
  1. Anga: The primary scriptures.
  2. Upanga: Secondary scriptures.
  3. Cheda: Texts dealing with ascetic conduct and disciplinary rules.
  4. Mūla: Root texts, often focusing on fundamental principles.

Anga-pravishṭa Literature (The Twelve Angas):

• This literature is considered the most original and authoritative because it was composed by the Ganadharas, the chief disciples of Lord Mahavir.
• The text highlights the process: Arhats (Tirthankaras) perceive truth through their infinite knowledge and vision, and the Ganadharas synthesize this into sutras (aphorisms) for the benefit of the sect. This collection of sutras is called Agam.
• It's described that Kevalins (omniscient beings) impart knowledge, and Ganadharas meticulously record it. The literature compiled by Ganadharas from the Tirthankara's teachings is called Anga-pravishṭa.
• The Dvadashāngi (Twelve Angas) is the primary Anga-pravishṭa literature. The twelve Angas are:
  1. Achārāṅga
  2. Sūtakṛtāṅga
  3. Sthānāṅga
  4. Samavāyāṅga
  5. Bhagavatī
  6. Jñātādharmakathā
  7. Upāsakadashā
  8. Antakṛddaśā
  9. Anuttaropapātikadaśā
  10. Praśna-vyākaraṇa
  11. Vipākaśruta
  12. Dr̥ṣṭivāda (currently unavailable)

Anga-bahya Literature:

• This category includes Upanga, Mūla, and Cheda-sūtra literature.
• Upanga (Twelve Upangas): These are derived from or based on the Anga literature. The twelve Upangas are:
  1. Aupapātik
  2. Rājapraśnīya
  3. Jīvābhigama
  4. Prajñāpanā
  5. Jambūdvīpa Prajñapti
  6. Sūryaprajñapti
  7. Candraprajñapti
  8. Nirayāvalikā
  9. Kalpavatansikā
  10. Puṣpikā
  11. Puṣpacūlikā
  12. Vr̥ṣṇi-daśā
• Mūla (Four Mūla Sutras):
  • Daśavaikālika
  • Uttarādhyayana
  • Anuyogadvāra
  • Nandi
• Cheda Sūtras (Four Cheda Sutras):
  • Niśītha
  • Vyavahāra
  • Br̥hatkalpa
  • Daśāśrutaskandha

Authorship and Composition:

• Jain tradition considers literature proclaimed by Arhats, compiled by Ganadharas, each-buddha, and composed by Sthaviras (elder monks) as authoritative.
• The Tirthankaras are the originators of the meaning of Anga literature, while Ganadharas are the composers.
• The remaining literature flowed from the intellect of Chaturdaśapūrvi, Daśapūrvi, and Pratyeka-buddha Acharyas.
• In the Shvetambara tradition, the current Anga-pravishṭa literature is attributed to Lord Mahavir and compiled by his immediate disciple, Acharya Sudharma.
• For Anga-bahya literature, authorship varies. Some Agams were composed by Sthaviras, while others were derived from the Dvadashāngas.

Period of Composition:

• Anga Literature: The Anga literature is attributed to the Ganadharas, and the existing Angas are from the teachings of Ganadhara Sudharma. Since Sudharma was a contemporary of Lord Mahavir, the composition period for the current Anga literature is established as the 6th century BCE.
• Agama Collection: The systematic compilation of the thirty-two universally accepted sutras in the Shvetambara tradition occurred under Acharya Devarddhigani in the 4th century CE. Therefore, the collection period of the Agamas is this time.
• Overall Period: The composition period for Agamas can be considered from the 6th century BCE to the 4th century CE.

Digambara Perspective:

• According to the Digambara tradition, the original form of the Agamas was lost 683 years after Lord Mahavir's Nirvana. Therefore, they do not accept the authenticity of the currently available Agam literature.
• After the loss of Agamas, the most important literature in the Digambara tradition is Shat-khaṇḍāgama and Kaṣāya-prābhṛta. These are considered to be derived from the remnants of the Purvas.

Language of the Agamas:

• Lord Mahavir used Prakrit, the common language of the people, to communicate with everyone. Prakrit means "language of nature" or "language of the people."
• The language of the Agamas can be divided into two periods:
  • First Period (400 BCE to 100 CE): The language of the Angas composed during this time is Ardh-Magadhi.
  • Second Period (100 CE to 500 CE): The language of Agamas composed or compiled during this period is Jain-Maharashtri Prakrit.
• There are also variations in Prakrit used by contemporary texts, indicating the antiquity of certain scriptures like Sūtakṛtāṅga.

Style of the Agamas:

• The Agam texts employ prose, verse, and champū (a mix of prose and verse) styles.
• Achārāṅga (first part) is a fine example of Champū style.
• The style can vary even within a single text. Some sections are simple, while others are rich and complex, reminiscent of later literary works.
• The use of verse at the end of chapters with different meters also shows a touch of epic poetry.
• Variations in the number of syllables in verses (charana) are also found, similar to Vedic practices.

Subject Matter and Interpretation:

• Acharya Aryarakshita divided Agam texts into four Anuyogas for interpretive convenience: Dravyanuyoga (Metaphysics), Charana-karaṇānuYoga (Conduct and Action), GaṇitānuYoga (Mathematics/Science), and DharmakathānuYoga (Religious Narratives).
• While fundamentally spiritual, the Agamas cover a wide range of subjects, including Ayurveda, astrology, geography, astronomy, architecture, music, dream interpretation, musical instruments, and warfare.
• Texts like Sthānāṅga and Bhagavatī are considered encyclopedic due to their vast coverage and detailed classifications of subjects.
• The Agamas present universal principles that are accepted as fundamental in modern science.

Are the Agam Texts Dry?

• The author addresses the view of German scholar Dr. Winternitz, who described Jain scriptures as dry and uninteresting to the general public.
• Sadhvi Kanakprabhashreeji disagrees, stating that Jain scholars have always strived to make their literature accessible. The use of Prakrit facilitated this.
• She argues that the richness of subjects, use of similes and metaphors, and engaging narratives make the Agamas interesting and enlightening.
• The Uttarādhyayana is cited as an example of a scripture rich in similes, leading Winternitz to call it "Shraman Poetry."
• The text provides vivid examples of metaphors and similes used to describe various scenes and emotions, demonstrating the literary artistry within the Agamas.

Relevance to Modern Science and Psychology:

• The Agamas contain profound insights into various fields that are relevant to modern science and psychology.
• Biology/Genetics: Descriptions of conception, artificial insemination, and embryonic transfer in texts like Thana are comparable to modern scientific achievements like "test-tube babies."
• Physics: Lord Mahavir's pronouncements on the gravitational influence of different planets and their effects on inhabitants, made 2500 years ago, are highlighted as significant for space research.
• Mathematics, Astronomy, Chemistry, Medicine: The Agamas are rich in material from these disciplines, showcasing the advanced state of ancient Indian knowledge.
• Psychology and Parapsychology: The texts contain seeds of psychological analysis and delve into human emotions, mental states, and behavioral patterns. They offer subtle analyses of human moods through everyday objects like trees and fruits.
• Sound and Dream Sciences: The Agamas contain extensive material on these subjects. They analyze personality based on voice, color, and speech patterns, similar to modern graphology and voice analysis. The concept of sound waves being recorded in the ether is also mentioned.
• Narrative Literature: The Agamas, particularly texts like Jñātādharmakathā, Upāsakadashā, and Antakṛddaśā, present their teachings through narratives. These stories, while sometimes containing supernatural elements, offer deep insights into the human mind and the journey of consciousness across lifetimes. They are considered valuable for psychological exploration, especially concerning reincarnation.
• The author emphasizes that even seemingly supernatural elements in the Agamas should not be dismissed but studied scientifically, as modern physics and psychology are exploring such phenomena.

Contribution to Indian Culture:

• The author concludes that Jain Agam literature has made a significant contribution to the structure of Indian culture and the development of Indian Oriental studies.
• It has enriched subsequent literature and culture in India.
• The Agam literature served as the foundational element for the unique literary creations in Prakrit, Sanskrit, and Apabhramsha by post-Mahavir Jain Acharyas.
• The study of Jain Agam literature is considered not just useful but essential for a comprehensive understanding of Indian culture.
• The author calls for a reassessment of Jain Agam literature, urging scholars to approach it with a new perspective and conduct comparative studies with modern knowledge. The ongoing efforts in editing and publishing Agam literature by Jain Vishva Bharati are seen as a guiding light in this direction.