Jain Agam Sahitya Ek Drushitpat

Here's a comprehensive summary of the Jain Agam Sahitya Ek Drishtipat (A Glance at Jain Agam Literature) by Acharya Shri Devendramuni, based on the provided text:

Overview and Significance:

The text, "Jain Agam Sahitya Ek Drishtipat," by Acharya Shri Devendramuni, is a concise yet insightful overview of Jain Agam literature. It highlights the profound significance of Agams as not just a guide for spiritual upliftment but also a rich repository of knowledge covering culture, history, philosophy, astronomy, mathematics, and more. The author emphasizes that Agam literature offers a vibrant, realistic, and illuminated perspective on life, providing strong inspiration for personal growth. It proclaims the eternal existence of the soul and presents a path to its highest purity through renunciation, detachment, and self-control.

Agam as a Path of Experiential Sadhana:

The purveyors of Jain Agams were not merely philosophers but also accomplished practitioners. They achieved liberation by conquering karmas through the practice of Ahimsa, Satya, Asteya, Brahmacharya, and Aparigraha, along with rigorous penance. This practical, experiential path of self-realization, described scientifically and systematically in the Agams, is presented as unique when compared to other Eastern and Western philosophical traditions. While the Vedas focus more on worldly matters and deity worship, and Upanishadic thought is highly philosophical and difficult for the common person to grasp, the Jain Agams offer an accessible and realized path. Western scholars like Dr. Herman Jacobi and Dr. Schubing acknowledge the exceptional synthesis of philosophy and life, ethics and thought, and emotion and duty found in Jain Agams.

Synonyms and Definition of Agam:

The text establishes that "Shrut," "Sutra," and "Agam" are synonymous terms for Jain scriptures, akin to "Vedas" for Vedic texts and "Pitaka" for Buddhist texts. The word "Agam" is derived from the prefix "A" (meaning complete) and the root "Gam" (meaning to attain). An Agam is defined as that which provides complete knowledge of the essence of reality. It is the word of the Apta (the perfected beings like Tirthankaras) who have conquered attachment and aversion. Their teachings are considered faultless due to their direct perception and non-attachment.

Origin and Authorship of Agams:

• Tirthankaras and Ganadharas: Tirthankaras provide the meaning of teachings, while Ganadharas compile them into sutras and texts. Therefore, Agams are considered Tirthankara-inspired. Their authenticity stems not just from being compiled by Ganadharas but from the Tirthankaras' purity and omniscience.
• Types of Agam Creators: Besides Ganadharas, other self-enlightened beings (Pratyeka Buddhas) also produced Agams. Ganadharas composed the twelve Angas, while Sthaviras (elders) composed the Anga-bahya (outward Anga) literature.
• The Tripathy: The core of the Agams originates from the "Tripathy" (a three-part teaching – originated, ceased, permanent) given by Tirthankaras in response to Ganadharas' questions.
• Anga-pravista and Anga-bahya: Agams are classified into Anga-pravista (entering the Angas) and Anga-bahya (outside the Angas). Anga-pravista Agams were composed by Ganadharas either directly from Tirthankara's teachings or were part of the original comprehensive teaching (Tirthankara-pranita). Anga-bahya Agams are those composed by Sthaviras.
• Sthaviras: There are two types of Sthaviras: fully knowledgeable in Shrut (Shrutkevalis, fourteen-preceptors) and ten-preceptors. Their teachings are considered authoritative if they align with the original Agams, carrying secondary authority.

Classification of Agams:

The text details several classifications of Agam literature:

1. Purva and Anga: The earliest classification divides Agams into Purvas (14 in number) and Angas (12 in number). The Purvas are considered an unparalleled treasury of knowledge, predating the Angas. The twelfth Anga, Drishtivada, is closely related to the Purvas.
2. Anga-pravista and Anga-bahya: This classification, attributed to Devarddhigani Kshamashramana, distinguishes between Agams compiled by Ganadharas (Anga-pravista) and those composed by Sthaviras (Anga-bahya).
3. Anuyoga: This classification, based on subject matter, divides Agams into four types:
   • Prithaktvanuyoga (Separate Anuyoga): Initially, all sutras were interpreted from multiple perspectives (Charan, Dharma, Ganita, Dravya). Due to its complexity, Prithaktvanuyoga was introduced, where each Anuyoga was studied separately.
   • Digambara classification: Digambara tradition has a similar four-anuyoga classification: Prathamanuyoga (life stories of great souls), Karananuyoga (cosmology, mathematics), Charananuyoga (conduct), and Dravyanuyoga (substance, qualities, attributes).
4. Anga, Upanga, Mula, and Cheda: This is the latest classification.
   • Upanga: Introduced after the Angas, Upangas elaborate on the meaning of the Angas.
   • Mula and Cheda: The exact origin of this division is unclear, but it's evident from the lack of discussion about "Mula Sutra" in earlier commentaries that this distinction arose later.
     • Mula Sutra: These are considered fundamental texts for ascetics, covering core principles of conduct like Mahavratas, Samitis, and Guptis. Examples include Dashavaikalika and Uttaradhyayana.
     • Cheda Sutra: Primarily dealing with penance and atonement, Cheda Sutras are considered excellent Shrut. They are so named because they likely involve "cutting off" or separating parts from the original texts (like the ninth Pratyakhyana Purva). They focus on a monk's discipline, duties, and rectifying faults.

Shrut Purusha and Niryuhana:

• Shrut Purusha: A metaphorical concept in Jain literature where the twelve Angas are personified as the limbs of a body. The Upangas are then associated with specific limbs to provide clearer understanding. This concept also exists in Vedic literature with the "Veda Purusha."
• Niryuhana: Some Agams are considered Niryuhana (compiled or extracted from earlier texts), as opposed to Krita (independently composed). Examples include Dashavaikalika and Nishiht, compiled from various Purvas by respected Acharyas. The authorship of these compiled texts is attributed to the compiler, while the core meaning remains Tirthankara-inspired.

Number of Agams and their Availability:

There is a consensus on the 12 Angas, but variations exist regarding the number of Anga-bahya Agams, leading to different counts like 84, 45, or 32. Many Agams listed in the Nandi Sutra are not currently available. The Shvetambara Murtipujaka tradition considers certain Mula and Cheda Sutras with their commentaries as authoritative. The Digambara tradition believes all Agams have been lost.

Language of Jain Agams:

The original language of Jain Agams is Ardhamagadhi, also generally referred to as Prakrit. It is considered the language of divine speech, spoken by deities and used by Tirthankaras to make their teachings accessible to all, regardless of intellectual capacity. Ardhamagadhi is believed to be a mix of Magadhi and various regional languages.

Lost Agams and Agam Writing:

The text discusses the gradual loss of Agamic knowledge, particularly the Purvas, over centuries. The tradition of writing down Agams began around the end of the 9th century after Mahavira's Nirvana, with Devaraddhigani Kshamashramana's compilation being a significant milestone. However, for a long time, ascetics refrained from writing or possessing books due to concerns about violence to living beings and other ascetic principles. The scriptural preservation was primarily through oral tradition.

Significance of the Angas:

The Anga literature is highly valued as it largely preserves Mahavira's original teachings without alteration. Subsequent commentaries like Niyukti, Bhashya, and Churnis were written, but the core Angas remained intact. Devaraddhigani Kshamashramana's compilation efforts were particularly noted for their neutrality in including differing interpretations where found. The language of the Angas, particularly the first Shrutaskandha of Acharaanga, is linguistically dated to around 2500 years ago, attesting to their ancient origin.

In conclusion, "Jain Agam Sahitya Ek Drishtipat" provides a valuable introduction to the vast and multifaceted world of Jain Agam literature, highlighting its spiritual depth, intellectual richness, and historical development.