Jinvani Special Issue On Jain Agam April 2002

Here is a comprehensive summary of the Jain text "Jinvani Special issue on Jain Agam April 2002," authored by Dharmchand Jain and published by Samyag Gyan Pracharak Mandal, based on the provided pages:

Overview:

This special issue of the Jain monthly magazine "Jinvani" is dedicated to Jain Agam literature, aiming to guide readers towards its study. Published on the occasion of the 2600th birth anniversary of Lord Mahavir, it presents an introduction to the Agamic literature, primarily focusing on the Shvetambara Agamas and also touching upon key Digambara texts considered akin to Agamas. The publication reflects a growing interest in spiritual and religious studies, aiming to enhance readers' knowledge and encourage deeper engagement with the Agamas.

Key Themes and Content:

1. The Nature and Significance of Agamas:

   • Agamas are defined as the scriptures compiled by Ganadharas and later elder monks, capturing the essence of the Tirthankaras' teachings.
   • The term "Agama" is not exclusive to Jainism but is also used in other Indian philosophical systems like Shaivism, Nyaya, and Samkhya.
   • Agama functions as a distinct pramana (means of valid knowledge), enabling understanding of truths not accessible through direct perception (pratyaksha) or inference (anumana).
   • The core teachings of Agamas emphasize life values like ahimsa (non-violence), satya (truth), samyam (self-control), and tapa (austerity).
   • While the underlying meaning (artha) of the Tirthankaras' teachings is eternal, their textual representation (shabda) is compiled repeatedly by Ganadharas and sthaviras (elders), making it a-shashvat (impermanent) in form. Jainism prioritizes meaning over form, though the importance of words for preserving meaning has also been recognized.

2. The Language of the Agamas:

   • The primary language of all Shvetambara Agamas is Ardhamagadhi Prakrit, reflecting Lord Mahavir's own dialect for his teachings.
   • However, due to regional influences and textual compilation over time, Shvetambara Agamas show influences of Maharastrian Prakrit, and Digambara texts are primarily in Sauraseni Prakrit.

3. Compilation and Transmission of Agamas:

   • The teachings of the Tirthankaras were initially in artha (meaning) form, which the Ganadharas meticulously compiled into sutra (aphorisms) for the benefit of the shasana (teaching tradition).
   • Ganadharas composed the Anga Agamas, while sthaviras composed the Angabahya Agamas.
   • The tradition of Agamic vachanas (recensions or councils) occurred multiple times throughout history, including at:
     • Pataliputra (160 years after Vira Nirvana)
     • Kumari Parvat (300 years after Vira Nirvana)
     • Mathura (827 years after Vira Nirvana)
     • Vallabhi (Nagārjuniya recension)
     • Vallabhi (980 years after Vira Nirvana) - the last known comprehensive recension under Devarddhigani Kshama-shraman, who also oversaw the scriptural compilation.

4. The Current State of Agamas:

   • The complete form of the Agamas as established by Ganadhara Sudharma is no longer fully available, particularly the Drishtivada, the twelfth Anga, which is lost.
   • Even within the Anga Agamas, some sections are discontinuous, like the seventh chapter of the first Shrutaskandha of the Acharanga Sutra. The ancient form of the Prashna-vyakarana Sutra is also lost.
   • Devarddhigani Kshama-shraman's scriptural compilation helped to arrest this erosion of knowledge.

5. Classification of Agamas:

   • Ancient Classification (Samavāyānga): Pūrvas (14) and Angas (12).
   • Second Classification (Nandi Sutra): Angapravishta and Angabahya.
   • Third Classification (Anuyoga System): Divided into four anuyogas: Charanakarananu-yoga, Dharmakathanuyoga, Ganitanuyoga, and Dravyanuyoga (Digambara names are Pratham-anuyoga, Karana-nu-yoga, Charana-nu-yoga, and Dravya-nu-yoga). This system is attributed to Aryarakshita.
   • Fourth Classification (Most prevalent): Anga, Upanga, Mula, and Cheda Sutras.
   • Number of Agamas:
     • Sthanakvasi and Terapanthi traditions: 32 Agamas (11 Angas, 12 Upangas, 4 Mul-sutras, 4 Cheda-sutras, 1 Avashyak-sutra).
     • Shvetambara Murtipujaka tradition: 45 Agamas (11 Angas, 12 Upangas, 4 Mul-sutras, 6 Cheda-sutras, 10 Prakirnakas, 2 Chuilka-sutras).
     • Some traditions accepted up to 84 Agamas.

6. Detailed Introduction to the Agamas (Shvetambara Perspective):

   • 11 Anga Sutras: Acharanga, Sutrakritanga, Sthananga, Samavāyanga, Bhagavati (Vyakhyāprajnapti), Jñāta-dharmakathā, Upāsakadashā, Antakṛt-dashā, Anuttaraupapātika-dashā, Prashnā-vyākaraṇa, and Vipāka-sutra. (Drishtivada is considered lost). Brief descriptions of the content of each are provided, highlighting their significance.
   • 12 Upanga Sutras: Oupapātika, Rājsapraśnīya, Jīvā-jīvābhigama, Prajñāpanā, Jambūdvīpa-prajñapti, Chandra-prajñapti, Sūrya-prajñapti, Niryāvalikā, Kalpavataṃsikā, Pushpikā, Pushpachūlikā, and Vṛṣṇi-dashā. Brief summaries of their themes are given.
   • 4 Mul-sutras: Uttaradhyayana, Dashavaikālika, Nandi-sutra, and Anu-yogadvāra-sutra. Their key contents are highlighted.
   • 4 Cheda-sutras: Dashāśruta-skandha, Bṛhatkalpa, Vyavahāra, and Niśītha. Their purpose, often related to disciplinary rules and penances, is mentioned.
   • Avashyak-sutra: Considered the 32nd scripture, detailing six essential practices (ṣaḍāvaśyaka).
   • 10 Prakirnaka Sutras: Mentioned with their names (Chatuh-sharana, Ātur-pratyākhyāna, Bhakta-parijñā, Samstāraka, Tandula-vaichārika, Chandra-vedhyaka, Devendra-stava, Ganividya, Mahā-pratyākhyāna, Vīra-stava).
   • Additional Classifications: The Shvetambara Murtipujaka tradition also includes Niyukti (commentaries) and other texts, contributing to the count of 84 Agamas.

7. Digambara Perspective:

   • The Digambara tradition does not accept the Shvetambara Agamas. Instead, texts like Shatkhandāgama (by Pushpadanta and Bhutabali), Kashāyaprahṛta (by Gunadhara), Mulāchāra (by Vattakera), Bhagavati Aradhana (by Aparajita Suri), and the works of Acharya Kundakunda (like Samaysara, Pravachana-sara, Panchāstikāya, etc.) are considered Agama-tulya (Agama-like).

8. Historical Context and Evolution:

   • The issue touches upon the historical context of Agamic literature, mentioning scholars like Herman Jacobi and Walter Schubring who contributed to its study.
   • It acknowledges the extensive publication and translation efforts of Agamas and their commentary literature in Hindi, Gujarati, and English during the 20th century.
   • Notable contributors to the field include Acharya Atmaramji, Acharya Hastimalji, Muni Punyavijayji, Muni Jambuvijayji, Acharya Tulsi, Acharya Mahapragya, and scholars like P. Dalsukh Malvania and P. Becherdas Doshi.
   • The importance of studying the underlying principles (artha) rather than just the words (shabda) is emphasized, while acknowledging the role of words in preserving meaning.
   • The issue highlights the comprehensiveness of this special edition in covering a wide range of Agamic literature.

9. Comparative Aspects:

   • The text notes that while there are differences in practice (like idol worship), the fundamental philosophical beliefs across Jain traditions (Shvetambara, Digambara, Sthanakvasi, Terapanthi) are largely consistent. The differences often stem from interpretations (vyākhyā) of the Agamas.
   • The issue encourages the study of scriptures from different traditions, stating that it does not lead to mithyātva (false belief) but rather enriches understanding.

10. Value and Accessibility:

    • This special issue is presented as a more accessible means of introducing Agamic literature compared to purchasing individual books. Its distribution to a large membership ensures wider reach.
    • The collection of articles from various respected authors provides diverse perspectives on the Agamas' subject matter and characteristics.
    • A key goal is to present the essence of the Agamas in a straightforward manner, without excessive debate (khandan-mandan).

In essence, this April 2002 issue of "Jinvani" serves as a foundational guide to the vast and intricate world of Jain Agamic literature, aiming to foster a deeper appreciation and study of these foundational Jain scriptures. It covers the classification, content, historical development, and inter-sectarian perspectives on the Agamas.