Jaina Agamic Literature Importance Of Right Knowledge

Here is a comprehensive summary in English of the provided Jain text "Jaina Agamic Literature Importance of Right Knowledge" by Dr. Duli Chand Jain:

The text emphasizes the fundamental importance of Right Knowledge in the Jain path. It posits that thoughts and actions are the two facets of life, and valuable thoughts are those based on truth, which lead to Right Conduct. Therefore, acquiring Right Knowledge is the primary requirement for an aspirant, as Lord Mahavira stated that only one with Right Knowledge can pursue the path of righteous conduct, possessing compassion and mental strength. True knowledge, it explains, comes from direct experience. The soul possesses infinite knowledge, but it is obscured by karmas. Through austerities and meditation, these karmas can be removed, manifesting the soul's infinite power, leading to the state of Vitaraga (victorious over passions) and Jinas (conquerors).

The definition of Āgama is presented as the divine utterances of these perfected souls. The Nyayasutra defines Āgama as that which is told by Apta (authentic personages). In Jainism, the teachings of the Jinas are the Jain Āgamas, delivered after they attain omniscience. These teachings are structured into Sutras by their chief disciples, the Ganadharas. Āgamas are also understood as knowledge handed down from time immemorial.

The text discusses the oral tradition prevalent in ancient India, where scriptures were memorized and passed down orally. This method preserved texts like the Vedas and Āgamas. In Jain tradition, Āgamas included not only the words of the Tirthankaras but also those of other perfected souls, including Sthavirs (those who have mastered Āgamas or the Purvas).

The compilation of Āgamic Literature highlights the efforts made to preserve these sacred texts. For about 160 years after Lord Mahavira's nirvāņa, the oral tradition was dominant. However, a severe famine in Magadha led to the dispersion of monks, prompting the first council at Pataliputra under Acarya Sthulibhadra to compile the literature. Only eleven Angas were fully recalled; the twelfth, Dṛṣṭivāda, was known only by Acarya Bhadrabahu, who was in Nepal. Sthulibhadra learned ten Purvas from him but was denied the remaining four due to displaying supernatural powers. This first attempt, the Pataliputra rendering, still relied on oral tradition.

The preservation of Āgamas acknowledges that the complete form of the Agamas as originally taught is not available today. Due to the use of Prakrit, the common language, and the weakening of memory over time, linguistic changes and some loss of content were inevitable.

The Second Convention occurred between 827-840 years after Lord Mahavira's nirvāņa, following another famine. Under Arya Skandila, a council in Mathura compiled the memorized Āgamas, again through recitation. Simultaneously, Nāgārjunasuri held a council in Saurashtra to systematize the literature.

The Third Convention, 150 years after the second, was led by Devardhigani Ksamāsramaṇa in Valabhinagar. This council compiled the Agamas from the previous two councils, along with other available works and commentaries, reconciling differences. Crucially, this was the first time the scriptures were finally written down. The twelfth Anga, Dṛṣṭivāda, was declared unavailable. Copies of the compiled scriptures were distributed.

The Agamic Literature is primarily divided into thirty-two texts grouped into Purvas (ancient, now lost but described), Angas (inner corpus, eleven of which are extant), and Angabāhyas (outer corpus, including Upangas, Chedas, Mulas, and Avashyaka). The Purvas are claimed to date back to Lord Parshva. The eleven Angas and their supplementary literature are listed. The text also mentions Prakirnakas, bringing the total number of Āgamas to 45 or even 84 depending on classification.

The Classification of Āgamas by Arya Rakṣitsūri into four Anuyogas (categories of study) is detailed:

1. Caraṇa Karaṇānuyoga: Focuses on spiritual development, precepts, self-restraint, and conduct.
2. Dharma Kathānuyoga: Emphasizes compassion, charity, and virtuous conduct through stories and fables.
3. Ganitānuyoga: Deals with subjects related to mathematics and calculations.
4. Dravyānuyoga: Explores metaphysical elements, the soul, non-soul, substances, and philosophical principles.

The text also describes Commentary Literature, which includes Niryukti, Bhasya, Curni, Tika, Vrtti, and Vyakhya, aimed at making Āgamas understandable. It notes the use of Mani-Praval Nyaya (a mixed style of Prakrit and Sanskrit) in some commentaries.

The Significance of Āgamic Literature extends beyond Jain religion and philosophy to understanding ancient Indian life, covering social customs, religious practices, education, trade, law, and more. The Ardhamāgadhi Āgamas and Pali Pitakas are highlighted as vital sources for understanding India 2500 years ago.

Digambara Views on Āgamas differ, as they believe the entire Āgamic literature was lost 683 years after Lord Mahavira's nirvāņa. They view the Shatkhandāgama as the most authentic scripture, equivalent to the twelve Angas. This text, along with Kashaya Pahuda, deals with the bondage of the soul and is highly revered. The text details the lineage of knowledge transfer to Acarya Dharasena and then to his disciples Puspadanta and Bhutabali, who authored the Shatkhandāgama. Shruta Panchami is celebrated to commemorate its completion. The commentaries on these texts, like Dhavala and Jayadhavala, are also significant.

The Classification by Digambaras also uses four Anuyogas, similar to the Svetambara classification, but lists different texts under each.

The Contents of the Āgamas provides a brief overview of several major Āgamas, highlighting their primary subjects, such as the monastic code in Acāranga, philosophical discussions in Sūtraktānga, encyclopedic data in Sthānānga, cosmology in Samavāyanga, dialogues with Lord Mahavira in Bhagavati, moral stories in Jñātṛdharmakathā, lay disciple biographies in Upāsakadāsaḥ, descriptions of those attaining liberation in Antakṛdāsaḥ, heavenly bliss in Aupapātika, the law of karma in Vipāka, the Jain way of life in Daśāśrutaskandha, a summary of Jain philosophy in Daśavaikālika, and spiritual guidance in Uttarādhyayana. Other texts like Nandi, Jambūdvipaprajñapti, and Sūryaprajñapti are also mentioned.

Finally, the Message of Inspiration from the Agamas is emphasized for their practical importance in illustrating vows, right faith, knowledge, conduct, self-restraint, austerity, charity, compassion, and the conquest of senses. The Agamas continue to inspire people to lead pure and virtuous lives through their timeless truths about noble character, spiritual accomplishment, and vigilance.