Contribution Of Prakrit To Jain Canonical Literature

Here's a comprehensive summary of "Contribution of Prakrit to Jain Canonical Literature" by Dr. N. Vasupal, based on the provided text:

The book highlights the centrality of Prakrit language to the formation and preservation of Jain canonical literature. Jainism, which venerates 24 Tirthankaras, with Mahavira (599-527 B.C.) being the last and a senior contemporary of Buddha, saw its religious tenets and teachings codified in Ardhamagadhi Prakrit.

The process of systematizing these teachings was a gradual one, initiated by the Pataliputra Council in the 4th Century B.C. This council was convened partly due to exigencies like famine, and its work was followed by subsequent efforts by eminent scholars such as Skandila and Nāgārjuna. The final redaction and compilation of the canon into written form occurred at the Vallabhi Council in the mid-5th Century A.D. under Devarddhi.

The Jain canon, as recognized by the Śvetāmbaras, is classified into various categories:

• 11 Angas: These are the primary canonical texts, including Āyāranga, Sūyagadanga, Thāṇānga, Samavāyānga, Viyahapannatti (Bhagavti), Nayadhammakahão, Uvāsagadasão, Antagadadasão, Anuttarovaviyādasā, Panpavāgrana, and Vivāgasuyam.
• 12 Upangas: These are secondary texts, such as Ovaväiya, Rayapasēniyam, and Jivajivābhigama.
• 10 Prakirņakas: Miscellaneous texts like Causarana and Maranasamahi.
• 6 Chedasūtras: Texts dealing with monastic discipline, including Nisiha and Mahānisiha.
• 2 Cūliasūtras: Nandisutta and Anuyogaddāra.
• 4 Mūlasutras: Uttarajjhayana, Dasaveyaliya, Avassaya, and Pinďanijjutti.

The 12th Anga, the Drstivāda, which contained the 14 pūrvas, is now lost, although fragments are believed to be present in later commentaries. The content of the canon is remarkably diverse, covering aspects of monasticism (Acāranga, Dasavaikälika), the nature of living beings (Jiva Jivabhigama), householder life (Upāsakadasā, Prasnavyākaranāni), moral legends (Jñatadharmakathā, Vipākasutra), cosmology (Sūryaprajñapti), moral exhortations, philosophical discussions, and even ancient ascetic poetry (Sūtrakṛtānga, Uttarādhyayana). The Bhagavatisūtra is described as encyclopedic. The teachings are attributed to various figures, including Aristanemi, disciples of Pārsva, and Mahavira himself.

Devarddhigani's redaction involved standardizing descriptions, passages, and synonyms, suggesting a unifying editorial hand. The division into Upangas is seen as an innovation post-Pataliputra. Despite the 5th Century A.D. redaction, the major portions of the canon are as old as the 4th Century B.C., evidenced by the absence of Greek astronomical references and the archaic nature of the language and meter in older parts like Acāranga and Sūtrakṛtanga.

The canon discussed is authoritative for the Śvetāmbaras. The Digambaras, however, have their own canon and do not accept the Śvetāmbara Ardhamagadhi canon as genuine. The schism between the two sects is linked to a famine in the Maurya period, which led to a migration southwards under Bhadrabāhu. The council at Pataliputra to compile the canon was not accepted by those in the south, possibly due to differences in practice and dogma that had emerged.

The Digambaras began to compile their own texts, the "pro-canon," which includes works like Satkhandāgama and Kaṣayaprabhrta, believed to be remnants of the Drstivada. These texts, along with their Prakrit-Sanskrit commentaries, delve into the complex doctrine of karma. Works like Mulācāra and Arādhana are closely related to the canon and detail monastic life.

A significant body of Prakrit literature exists around the canon, comprising explanations, detailed expositions, illustrative tales, and topical systematizations. Niryuktis, metrical commentaries attributed to Bhadrabahu, predate Devarddhi's council and explain topics through various inquiries. Later commentaries, like the Bhāṣya and Cūrṇi, further elaborate on these texts, with Cūrṇi being a mix of Prakrit and Sanskrit.

Linguistically, the older portions of the canon preserve archaic Prakrit forms, which gradually evolve into later works. There's an observable influence of Mahārāṣtri Prakrit, which developed as a literary language in the early centuries of the Christian era. This modernization was a natural consequence of oral transmission and the use of Prakrit as a literary medium by Śvetāmbara monks. Differences in phonetic softening of intervocallic consonants are noted between Śvetāmbara and Digambara versions of common verses.

In essence, the book underscores that Prakrit was not merely the language of Jain scripture but the very bedrock upon which the entire edifice of Jain canonical literature was built, preserved, and evolved. The study of these Prakrit texts, both canonical and ancillary, is crucial for understanding the rich history, philosophy, and practices of Jainism, and for appreciating the shared roots and subsequent divergence of the Śvetāmbara and Digambara traditions.