History Of Canonical Literature Of Jainas - Book Summary

Here is a comprehensive summary of "A History of The Canonical Literature of the Jainas" by Hiralal Rasikdas Kapadia, based on the provided text:

Overview:

"A History of The Canonical Literature of the Jainas" by Hiralal Rasikdas Kapadia, published by the Sharadaben Chimanbhai Educational Research Centre, is a scholarly exploration of the Jain canonical scriptures. The book aims to provide a connected and comprehensive history of this literature, addressing aspects that Kapadia felt were neglected or inadequately covered in previous works, such as those by Prof. Weber and Prof. Winternitz. The text delves into the genesis, classifications, redaction, and detailed contents of the vast Jain literary tradition, with a particular focus on the Agamas.

Key Themes and Chapters:

The book is structured into seven main chapters, along with introductory sections, an analysis of the contents, and indexes.

Foreword: The foreword by Jitendra B. Shah highlights Kapadia's profound scholarship and the importance of this work, which was out of print for decades. It mentions the correction of printing errors and a nice publication with layout modifications.
Preface: Kapadia states his motivation for writing the book was the lack of a comprehensive history of Jaina canonical literature. He found existing works to be either inaccessible or lacking in detailed discussion of the exegetical literature and extinct Āgamas. He also invites veteran scholars to investigate certain questions posed within the book.
Analysis: This section provides a detailed breakdown of the topics covered in each chapter, offering a roadmap of the book's extensive scope. It touches upon the origin and utility of scriptures, classifications of Agamas, redaction of the canon, extinct and extant Āgamas, exegetical literature, and a comparison and evaluation of the entire corpus.
Chapter I: Genesis of the Jaina Scriptures: This chapter explores the origins of Jain scriptures, attributing them to the sermons of Tirthankaras and their Ganadharas. It discusses the concept of dvādaśāngis as the nucleus of the scriptures and details the interaction between Indrabhūti (a Ganadhara) and Lord Mahāvīra, highlighting the philosophical underpinnings of Jainism, such as the concept of sat (being) involving birth, decay, and permanence. The chapter also touches upon the transmission of learning and the initial composition of the twelve Angas.
Chapter II: Classifications of the Āgamas: Kapadia details the various ways the Jaina canon is classified. He explains the five kinds of knowledge (nāna), particularly śruta-jñāna, and its subdivisions like anga-paviṭṭha (within the Angas) and anga-bahira (outside the Angas). The chapter elaborates on the twelve Angas as limbs of a śruta-puruṣa and discusses the categorization of anga-bahira works into āvaśśaya and āvaśśaya-vairitta, with further divisions into kāliya and ukkāliya. It also introduces the six principal divisions: Anga, Uvanga, Cheyasutta, Mūlasutta, Painnaga, and Cūliyāsutta, noting that these designations are primarily used by the Murtipujaka Svetāmbaras.
Chapter III: Redaction of the Jaina Canon: This chapter focuses on the process of compiling and preserving the Jaina scriptures. It mentions the oral tradition of knowledge transmission in ancient India and the Jaina tradition's emphasis on aparigraha (non-possession) which initially discouraged writing. It recounts famines and the loss of scriptures, leading to councils at Mathurā and Valabhī. The pivotal council at Valabhī, presided over by Devarddhi Gani Kṣamāśramana, is described as the "Redaction of the Jaina Canon" (pustakārohana), a momentous event that codified the available scriptures, reconciled textual variants, and prevented further modernization, though it introduced challenges for dating certain elements due to anachronisms. It also refutes Digambara claims of the canon's complete loss and the spuriousness of Svetambara texts.
Chapter IV: The Extinct Āgamas of the Jainas: This chapter addresses the significant portion of the Jaina canon that has been lost over time. It highlights the gradual loss of the fourteen Pūrvas and the complete extinction of Ditthivāya by Virā Samvat 1000, citing reasons attributed to scholars like Weber and Jacobi, as well as Kapadia's own theory about the complexity of Ditthivāya's content (gamas and bhangas) contributing to its loss. The chapter details the extinction of various Angas, Upāngas, Cheyasuttas, Mūlasuttas, and Païnnagas, providing lists of lost works and attempted explanations for their disappearance.
Chapter V: The Extant Āgamas of the Jainas: This chapter systematically examines the surviving canonical texts. It begins with Āyāra, detailing its structure into two suyakkhandhas and various ajjhayanas and uddesas, and discussing the scholarly views on its strata and composition. It then moves to Sūyagada, Thāņa, Samavāya, Viahapannatti, Nāyādhammakahā, Uvāsagadasā, Antagadadaśā, Anuttarovavāiyadaśā, Paṇhāvāgaraṇa, Vivāgasuya, and Ovavāpya. For each, Kapadia discusses its structure, content, notable narratives, historical references, and linguistic features, often comparing them with Buddhist or Brahmanical parallels. The chapter also covers the Uvāngas and Cheyasuttas, including works like Nisīha, Mahānīsiha, Vavahāra, Dasāsuyakkhandha, Kappa, Pañcakappa, and Jiyakappa, and Mūlasuttas like Uttarajjhayana, Dasaveyāliya, Āvassaya, Ohanijjutti, and Pindanijjutti, as well as Païnnaga and Cūliyāsutta categories.
Chapter VI: The Canonical Exegetical Literature: This chapter focuses on the vast commentary literature that explains the canonical texts. Kapadia categorizes these as Nijjutti, Bhāsa, Cunni, and Tīkā (Sanskrit commentaries). He details the nature and authorship of the numerous Nijjuttis, primarily attributed to Bhadrabāhusvāmin, and discusses the challenges in separating original verses from those of the Bhāsa. He analyzes the structure and content of various Nijjuttis like Avassayanijjuti and Dasaveyaliyanijjutti. The chapter then describes the Bhāsas and Cunnis, noting their characteristics, particularly the hybrid Prakrit-Sanskrit nature of Cunnis and their role in the transitional period of Jain literature. It lists numerous Āgamas that have these commentaries and discusses their authors and estimated dates. Finally, it covers the Tīkās (Sanskrit commentaries) and super-commentaries, highlighting the contributions of scholars like Haribhadra Sūri, Sīlānka Sūri, Abhayadeva Sūri, Malayagiri Sūri, and Jinadāsa Gani Mahattara. It also touches upon Gujarati commentaries and their significance.
Chapter VII: Comparison and Evaluation: This concluding chapter provides a comparative analysis of the Jaina canonical literature, evaluating its contributions and placing it within the broader context of Indian literature. Kapadia discusses the Jaina contributions in the linguistic field, particularly the development and preservation of the Ardhamāgadhi and Apabhramśa languages. He highlights the grammatical information found in the canon, the significance of sutta, nikkheva, nirutta, and padas. The chapter emphasizes the central role of syādvāda and anekāntavāda in Jaina metaphysics and logic. It draws parallels between Jaina and Buddhist texts, noting similarities in narratives, ethical teachings, and the structure of scriptures. Kapadia discusses the rich narrative literature, its value for understanding Indian sociology and folklore, and its distinct features compared to Buddhist narratives. He touches upon Jaina contributions to music, drama staging, erotic literature, mathematics (including concepts of numbers, geometry, and astronomical calculations), alchemy, medicine, and various modern branches of knowledge found within the Agamas. The chapter also delves into palaeographical data and educational topics discussed in the canon, concluding with the assessment of the Jaina contribution's value by scholars like Prof. Winternitz and Prof. Hertel.

Overall Significance:

"A History of The Canonical Literature of the Jainas" is a monumental work that offers a deep dive into the complex and extensive Jaina canon. Kapadia's meticulous research and detailed analysis provide an invaluable resource for scholars and students of Jainism and Indian literature. The book's strength lies in its comprehensive coverage, tracing the evolution of the scriptures from their genesis to their transmission and commentary, while also addressing the historical context and the challenges of textual preservation and interpretation. It underscores the richness and depth of the Jaina literary heritage and its significant impact on Indian intellectual and cultural history.