Dr. Samani Mangal Pragya
The fundamental basis of Jain religion and philosophy is Āgama composed in Ardhamāgadhī Prakrit. Āgamas are the most ancient sources of Jain religion and philosophy recognized as authoritative texts because they possess the preaching of Lord Mahaveer in their original form. The preaching of Lord Mahaveer are authentic sources hence they are self-valid texts. The written form of those preaching did not come out during the life-time of Mahaveer but after a long tradition of śruta, they have been compiled. The compilers had written down what they got from the oral tradition and presented those contents with relevant events and appropriate background. These efforts widened the volume of āgamic writings and it took a form of encyclopaedic work. It contained varied subjects. It is believed that the number of āgamic texts has come down due to the gradual loss of the texts but still whatever is available to us at present is no-less in number. They are thirty two in number and volumes of explanatory books on each text are so wide and deep that to reach the end of any of the text seems quite difficult. It does not appear to be an easy task to study the whole literature of āgamic texts.
In those times, a developed set up for philosophical discussions was not available. That set up was developed in the later period. The reason behind unavailability of such system was - firstly, discussing philosophy analytically was not an aim for the people of those times nor was such study considered as essential in Jainism. They were concerned only with expressing or sharing their spiritual experiences, their thoughts and also their realized truth. However, this does not mean that they had no philosophy at all. When a realized truth is expressed out, inevitably it contains deep philosophical facts. Though, it is true that it becomes difficult to bring out the actual meaning of those statements in the absence of proper system of philosophical presentation or philosophical language. Āgamas are voluminous texts. They possess different events, incidents and stories. To point out and pick the philosophical facts in those expressions and present it in a philosophical manner demands high efforts. Philosophers of later period had tried to pick some issues and tried to explain them elaborately with philosophical background. But all the philosophical contents of āgamas have never been brought into light. In the medieval period of Jain philosophy, description of those facts was felt essential due to some reasons like answering the questions raised by the opponents or to provide answers, even to the general questions. Hence, they focused on those particular philosophical issues and overlooked others. They never felt the need to bring out or express all the philosophical contents inscribed in Jain āgamas.
None of āgamic text can be called as purely philosophical text. Nevertheless, they are the original source books of Jain philosophy. Here, it is quite natural that we get curious to know in what form the philosophy is found in the āgamic literature, what is its significance and what are the issues discussed in those texts, etc. In 20 century, some non-Indian and some Indian scholars had tried to pick and evaluate the scattered philosophical contents or sūtras in Jain āgamas. Their efforts do stand demonstrable but it was not possible for them to absolutely figure out and present those facts with serious philosophical criticism. No doubt, whatever has been presented by them is momentous and valuable to begin the journey in this direction.
Samani Mangal pragyaji has chosen 'Philosophy in Jain Āgamas as a subject of her research which is the most significant and adorable effort taken in this field. It was quite difficult to deal with all the philosophical contents in āgamas in a single thesis. Thus, the first five aṅga books i.e. Acārāṅga, Sūtrakṛtāṅga, Sthānāṅga, Samavāyyaṅga and Bhagavatī have been picked for the study.
It was necessary to have this selection for the profoundness of this study. Samani Mangal pragyaji has accomplished this task with all success. Due to her in-depth study and perfection in writing, she could bring forth the hidden facts with clear analysis and description.
This book contains seven chapters- Introduction, Outline of āgamic literature, Critical Probe into Metaphysics, Critical Probe into Soul, Critical Probe into Karma, Critical Probe into Conduct and Other Philosophies in Jain āgamas. These chapters fulfil the philosophical needs and add a great contribution to the field of philosophy. In this book, Samani Mangalpragya has employed her serious study in this field, her ability in critical analysis of philosophical facts and her outlook capable of grabbing the philosophical facts minutely. I think this is the outcome of her study under the guidance of two great Gurus- Acharya Tulsi and Acharya Mahapragya and also of her own talent. This work has contributed not only in expressing the importance of philosophical nature of these five āgama texts but has even paved the way for studying āgamas and apprehending the contents of these and other āgamic texts. For this contribution, Samaniji deserves applaud from us.
Some clues about the kind of comparative study that are expected from forthcoming scholars are also mentioned occasionally. This proves her inherent power of creativity. I myself have got benefitted enough by the study of this text. So, I extend my gratitude to Samani Mangal Pragyaji.
Ray Ashwini Kumar
Prof. and HOD. Sanskrit Department
Magadh University, Bodhgaya (Bihar)
19 Feb. 2003
