आगम : एक अतींद्रिय विषय
Summary
The text discusses the concept of Āgama in the Jain tradition. It explains that Āgama is considered the most ancient scripture, originating from the teachings of Mahāvīra, the 24th Tīrthaṅkara of the current avasarpiṇī era. Mahāvīra, being a vītarāga (one free from passion), is believed to have complete knowledge, and his teachings were compiled into Āgamas. The Āgama is divided into two parts: Sūtrāgama (the textual composition) and Arthāgama (the meaning of the teachings). The term Āgama is derived from the Sanskrit root 'gam' with the prefix 'āṅ', meaning that which is received or obtained through a tradition. Various definitions of Āgama are provided, including it being the speech of Tīrthaṅkaras, the words of the vītarāga, and knowledge received through the guru-paramparā (teacher lineage). The text notes that in Jain philosophy, no scripture is self-validating (svataḥ-pramāṇa); rather, Āgama is considered parataḥ-pramāṇa (validated by an external source). The true Āgama is the 'Āgama-puruṣa' (the personified scripture), referring to the omniscient being, and the written scriptures are a later substitute. The classification of knowledge includes five types: mati (sensory), śruta (scriptural), avadhi (clairvoyance), manaḥparyāya (telepathy), and kevala (omniscience). Śruta-jñāna is considered the only knowledge that can be communicated to others. The Āgamas are categorized into aṅga-praviṣṭa (included in the aṅgas) and aṅga-bāhya (external to the aṅgas). The earliest classification is found in
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Conclusion
The document underscores that Jain Āgamas are not static scriptures but a dynamic, evolving tradition centered on the Āgama-Puruṣa (the enlightened being) rather than fixed texts. The key implication is that Āgamas must be reinterpreted in each era, particularly now in the age of science, to find harmony and address contradictions. The historical outcome is clear: through four major councils (Vācanās) over a millennium, the oral tradition was systematically preserved, compiled, and finally committed to writing by Devarddhigaṇi Kṣamāśramaṇa. This process, while ensuring survival, also incorporated later events and editorial choices. The ultimate outcome is that the present canonical texts are a carefully curated, authoritative record, yet their true value lies not in literal adherence but in understanding the living, rational, and ever-relevant wisdom of the Jinas.