Jainism In Jayantbhattas Agamadambara

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This excerpt from "Jainism in Jayantabhatta's Agamadambara" by Anantalal Thakur focuses on the Agamadambara, a four-act play by the prominent 9th-century Nyaya philosopher Jayantabhatta. While Jayantabhatta's earlier work, the Nyāyamañjari, delved into the theoretical aspects of various philosophies, the Agamadambara shifts its focus to the practical religious life of different sects prevalent in his time.

Jayantabhatta flourished during the reign of King Sankaravarman of Kashmir (885-902 A.D.), who was his patron. The king, recognizing the degeneration in some religious sects, sought to reform them, and Jayantabhatta played a significant role in this endeavor. Notably, on Jayantabhatta's advice, Sankaravarman accepted the validity of all ancient Agamas, including those of the Jainas. A royal proclamation within the Agamadambara attests to this inclusive policy.

The play depicts the religious practices of various groups, including Buddhists, Jainas, Shaivas, Carvakas, and Sāttvata-Vaishnavas. While the author's descriptions are not always perfectly accurate and may contain distortions, they generally offer a realistic portrayal of Kashmir's religious landscape during that period. Jayantabhatta's overall attitude is reformative, and he expresses a broad, world-embracing view by identifying a common thread of truth running through conflicting philosophical and religious perspectives. This liberal outlook is believed to have significantly influenced King Sankaravarman's policy of religious acceptance.

The core interest of this paper lies in Jayantabhatta's portrayal of Jaina monastic and lay life. In the second act of the Agamadambara, a Mimamsaka named Sankarshaṇa sends a young boy to investigate the presence of a Jaina Acharya, Jinarakshita (likely a historical figure contemporary to Jayantabhatta). The boy's initial observations at the Jaina monastery are not flattering, suggesting a decline in standards and moral weakness among some ascetics.

Sankarshaṇa then encounters Jinarakshita, who is surrounded by disciples under a pipal tree, discoursing on the importance of scriptural study and ascetic practices (tapas and niyamas). Sankarshaṇa initially praises the Jaina ideal of asceticism. When questioned, Jinarakshita highlights anekānta (non-one-sidedness) as a central Jaina doctrine, quoting a verse that has its roots in the Acharanga Sutra. Sankarshaṇa offers a dismissive criticism of this concept. Jinarakshita, not wishing to prolong the debate, departs to attend to his monastic duties.

The narrative then introduces an ascetic in red robes who eulogizes Jaina Agamas as concise and meaningful, contrasting them with the perceived complexity and confusion of Vedanta and Vedic texts. This ascetic explains he is attending a feast arranged by a wealthy Jaina śrāvaka at Jinarakshita's hermitage. The ascetic enumerates the feast's menu, which includes various grain-based preparations, oils, and sour gruel, all acceptable to Jaina monks. He notes the absence of milk products, explaining that anything connected to living organisms is prohibited for Jaina ascetics. He also points to his own sandals made of dry leaves as an example of their simple attire.

The ascetic's response to a query about their acceptance of the Buddha's authority is described as confused. He then points out thousands of Jaina ascetics assembled at the hermitage, categorizing them into different sects with distinguishing characteristics. The text lists various descriptions for these ascetics, including sky-clad (digambara), clad in dry leaves, red-robed, and those who practice cruel hair-pulling.

The author notes that this depiction of Jaina practices in Kashmir is significant. However, there appears to be some confusion between Jaina and Buddhist practices, particularly regarding the acceptance of food offerings. The text also mentions that Jayantabhatta refers to Jaina monks as bhikṣābhujas (eaters of alms). While references to anekānta, tapas, niyamas, and the Digambara and Śvetāmbara sects are considered accurate, the details are not always verifiable.

Despite the stated presence of thousands of Jaina ascetics, the excerpt suggests that Jainism was not a flourishing religion in Kashmir during Jayantabhatta's time. The Agamadambara seems to indicate a decline and loss of moral strength within the community. While Jayantabhatta shows respect for Jaina ideals and individuals like Acharya Jinarakshita, the depiction of the boy's encounter and the mention of the kṣapaṇaka and kṣapaṇikā (terms possibly referring to specific ascetic groups or individuals, or perhaps indicative of moral weakness) suggest underlying societal issues. The author notes that while Buddhists receive more attention, Jainism garners more respect in the play.