If by Agam 1 you mean the first Anga of the Jain Agamas, this is typically the Acāranga Sūtra (Anga 1) found in the Digambara tradition, with the Svetambara tradition sometimes presenting it under a related framework but keeping the core themes intact. Here is a simple, chapter-wise outline of the core content you’ll find in Acāranga Sūtra, kept faithful to its Jain Dharma purpose and without mixing other philosophies.

• Chapter 1: Introduction to the ideal conduct of a Jain monk. The text begins by outlining the importance of situational awareness, scrupulous restraint, and the vow-based life of a renouncer. It sets the tone for how a Jain monk should approach living with non-violence, truth, and self-control in all situations.

• Chapters 2–3: The life and renunciation of the Tirthankara’s soul as exemplary motivation. These sections illustrate the spiritual readiness needed to renounce worldly life, including detachment, austerities, and the pursuit of omniscience.

• Chapters 4–6: The five Mahāvratas (great vows) and their practical application. These chapters emphasize non-violence (ahiṃsā), truth (satya), non-stealing (caurya), celibacy (brahmacharya), and non-possessiveness (aparigraha) as foundational to the monk’s conduct.

• Chapters 7–10: Rules of conduct for monks and nuns. Detailed guidance is given on how to observe moral duties, handle alms and meals, interact with lay followers, and maintain purity of thought, speech, and action.

• Chapters 11–14: Observances related to purity, fasting, meditation, and study. These sections describe disciplined practices that support a renouncer’s path, including devotional routines and the cultivation of right knowledge, right faith, and right conduct.

• Chapters 15–18: The ethics of speech and mental discipline. Emphasis is placed on truthful speech, careful speech in discourse, and guarding against harmful or unnecessary talk; mental restraint is highlighted as essential to spiritual progress.

• Chapters 19–22: Interactions with lay followers and the lay life. These portions explain how Jain monks should receive alms, respond to lay questions, and offer guidance to practitioners who support the monastic community, all while preserving detachment from material concerns.

• Chapters 23–26: The progression toward omniscience (Kevala jñāna) and the role of deep study and contemplation. The text links disciplined conduct to spiritual insight, showing how ethical living sharpens discernment.

• Chapters 27–30: Examples of conduct in challenging circumstances. Stories or teachings illustrate how a monk maintains restraint and compassion even in adverse situations, reinforcing the primacy of non-violence and truth.

• Chapters 31–34: Summary of key ethical principles and the ultimate aim. The concluding sections reiterate the central vows, the path of right conduct, and the goal of liberation (mokṣa) through steadfast adherence to the Jain code of ethics.

Notes for clarity and tradition:

• Digambara vs. Śvetāmbara: The core content remains aligned, but order, emphasis, and certain phrasing can differ between traditions. The above outline follows the general Acāranga Sūtra structure as commonly taught in Digambara circles, with Śvetāmbara presentations often framing the same principles through their own canonical arrangement.
• Original text and meanings: If you’d like, I can provide short extracts from the original verses and give the Jain-anchored artha (meaning) in simple terms, staying strictly within Jain interpretive frameworks.

Would you like a brief excerpt from Acāranga Sūtra (Anga 1) with a line-by-line Jain-accurate meaning, or a tradition-specific (Digambara or Śvetāmbara) side-by-side outline for deeper study?