Jain Agamo Ki Prachinta - Book Summary

Here is a comprehensive summary of the Jain text "Jain Agamo ki Prachinta" by Padamchand Munot, presented in English:

Book Title: Jain Agamo ki Prachinta (The Antiquity of Jain Agamas) Author: Dr. Padamchand Munot Publisher: Z_Jinavani_003218.pdf Catalog Link: https://jainqq.org/explore/229801/1

This document, authored by Dr. Padamchand Munot, a retired Mathematics Professor, delves into the antiquity and nature of Jain Agamas, the sacred scriptures of Jainism. The article addresses fundamental questions regarding the composition, authorship, and eternal nature of these texts.

Core Argument: Dr. Munot posits that the Jain Agamas are eternally existing (anadi-ananta) in their meaning, while their form (the specific phrasing and arrangement of verses) is constantly renewed. The foundational principle is that the original teachings of the Tirthankaras, who possess perfect and absolute knowledge (Kevala Gyan), form the basis of the Agamas. Currently, the Agamas are understood to be derived from the teachings of Lord Mahavir.

The Genesis of Agamas:

Tirthankara's Speech (Artha-gama): When a Tirthankara attains Kevala Gyan, they establish the fourfold community (Chaturvidh Sangha) – monks (sadhu), nuns (sadhvi), laymen (shravak), and laywomen (shravika). This happens in a divine assembly (samavasarana) where the Tirthankara delivers sermons for the welfare of the world. This initial, profound discourse is termed "Artha-gama" (meaning-based scripture), which is described as pure, free from error or contradiction, and accessible to all. The Tirthankara's speech is in a simplified language (Ardh-Magadhi) that resonates with everyone.
Ganadhar's Compilation (Sutra-gama): The intelligent and highly perceptive disciples of the Tirthankaras, known as Ganadhars, compile the Tirthankara's sermons into a structured and organized form. This compilation, which captures the essence and arrangement of the teachings, is called "Sutra-gama" (verse-based scripture). The text quotes from the Anuyogdwar, stating, "The Arhat speaks the meaning, the Ganadhars carefully compose the verses."
Successive Generations: The compositions of the immediate disciples of the Ganadhars are called "Antara-gama," and those of subsequent generations of elders are called "Parampara-gama." Together, these form "Tadubhayagama" (scriptures containing both meaning and form). All these are considered derived from the Tirthankara's original, omniscient speech.

Antiquity of Agamas: The article strongly asserts that the Agamas are as ancient as the Tirthankaras themselves. Since Tirthankaras have been appearing since time immemorial and will continue to do so for eternity, the flow of Agamas is also considered eternal, existing from the beginning and continuing into the future.

Tirthankaras and Their Teachings: Tirthankaras possess infinite knowledge, perception, conduct, and strength. Their teachings are intended for universal welfare and are delivered in a clear and understandable manner. They impart the essence of truth, and it is the Ganadhars who organize this essence into a textual form. Therefore, the Agamas are considered "Tirthankara-praneet" (authored by Tirthankaras). The authenticity of the Agamas stems not just from being compiled by Ganadhars but primarily from the Tirthankara's omniscient and detached nature. While Ganadhars compose the Twelve Angas (primary scriptures), the Anga-bahya (external scriptures) are composed by elders (Sthaviras). This knowledge is preserved through the guru-shishya (teacher-disciple) lineage.

The Concept of Time (Kala-chakra): The text explains the Jain cosmological concept of time, known as Kala-chakra, which is divided into Avapini (descending cycle) and Utsarpini (ascending cycle). Each cycle spans 20 Koti-Koti Sagaropama (a vast unit of time) and is divided into six parts called 'aras'.

Avapini Kal: In this cycle, the physical and mental capacities of beings, including lifespan, stature, and memory, gradually decline.
Utsarpini Kal: In this cycle, these capacities gradually increase.

Tirthankara Births and Agamas:

Bharat and Airavat Regions: In all Bharat and Airavat regions, all 24 Tirthankaras appear during the fourth 'ara' of the Avapini period, which is called 'Dusham-Susham' (mixed good and bad, with more hardship).
Mahavideh Region: The Mahavideh region experiences a perpetual state similar to the 'Dusham-Susham' ara. Therefore, Tirthankaras are always present there, and the Agamas are continuously available without interruption.
Interruption of Agamas: In Bharat and Airavat regions, there are significant gaps between the Agamas. The interval between the last Tirthankara (Agam-maker) of an Avapini period and the first Tirthankara of the subsequent Utsarpini period is at least 84,000 years. The gap between the last Agam-maker of an Utsarpini period and the first of the next Avapini period can be as long as 20 Koti-Koti Sagaropama. This makes the Agamas in these regions not continuously present in the same way as in Mahavideh.

The Twelve Angas: The text lists the twelve primary Jain scriptures (Dwadashangi) that are believed to have been compiled by the Ganadhars:

Achara
Sutrakruti
Sthana
Samavaya
Vyakhya Pragnapti (Bhagwati)
Jnata Dharma Kathaa
Upasaka Dashaa
Antakrit Dashaa
Anuttara Upapaatik Dashaa
Prashana Vyakarana
Vipaka Sutra
Drishtivad

Divergence in Traditions:

Digambara Tradition: According to the Digambara tradition, the Anga literature has been lost, with only a portion of Drishtivad remaining, currently in the form of the Shatkhandagama.
Svetambara Tradition: The Svetambara tradition believes that the knowledge of the 14 Purvas (ancient texts that formed part of Drishtivad) has been lost, but the Agamas derived from them (like Achara Chula, Dashavaikalik, Nishith, etc.) still exist.

The Writing of the Agamas: The current form of the Agamas is attributed to Sudharma Swami. The vast body of Agama knowledge was transmitted orally through the guru-shishya lineage. However, factors like famines, weakening memory, lack of eligibility, and breaks in the lineage led to the gradual loss and fragmentation of this knowledge. The text mentions that the Agamas were written down permanently in the tenth century after Lord Mahavir's Nirvana.

Reason for Writing: The Agamas were committed to writing about 980 years after Lord Mahavir's Nirvana. This was due to a realization by Acharya Devardhigani Kshamashraman that his memory was failing. Recognizing the decline in human memory in the current era (Dusham ara), the Sangha decided to have the Agama knowledge written down by scribes to preserve it for future generations. This also meant the knowledge became accessible to more people, potentially leading to misuse if not accompanied by right understanding.

The Loss of the Fourteen Purvas: The text recounts a historical event where Acharya Bhadrabahu, who possessed the knowledge of the 14 Purvas, was in Nepal. His disciple, Sthulibhadra, was chosen to learn this knowledge. However, Sthulibhadra, due to a display of vanity to his ascetic sisters, angered Bhadrabahu, who then stopped teaching him the last four Purvas. Furthermore, Sthulibhadra's inability to fully digest even the first ten Purvas meant that this knowledge also did not fully remain with him. The text concludes that currently, even the knowledge of one Purva is not extant, and the available knowledge is very limited.

Types of Agamas: The Agamas are categorized into two types:

Laukika Agama: Worldly scriptures (e.g., Ramayana, Mahabharata).
Lokottara Agama: Transcendent scriptures (the true Jain Agamas).

Definition of Agama: According to Acharya Malayagiri, an 'Agama' is that which provides complete yet limited knowledge of substances. Other Acharyas define it as that which provides true knowledge of substances.

In essence, "Jain Agamo ki Prachinta" argues for the eternal nature of Jain teachings, explaining their transmission through Tirthankaras and Ganadhars, the impact of the Kala-chakra on their accessibility, and the historical reasons for their eventual codification and the gradual loss of certain knowledge due to human limitations and external factors.