History Of Canonical Literature Of Jainas - Book Summary

This comprehensive summary is based on the provided text, "A History of the Canonical Literature of the Jainas" by Hiralal Rasikdas Kapadia, edited by Nagin J. Shah.

I. Core Objective and Scope:

The book aims to provide a detailed history of the canonical literature of the Jainas, meticulously tracing its origins, development, classifications, transmission, and the eventual loss and survival of various texts. It focuses primarily on the Svetambara canonical tradition, though it also addresses Digambara views where relevant.

II. Genesis and Transmission of Jain Scriptures:

Origin: Jainism, like other religions, substantiates its views with authoritative works, often attributed to divine or purified human sources. The universe and its scriptures are considered eternal in the Jain perspective, but their manifestation and continuity in India are cyclical. Jainism has faced extinction seven times in the current cosmic cycle.
Role of Tirthankaras and Ganadharas: Upon attaining omniscience, a Tirthankara delivers a sermon, and their immediate disciples (Ganadharas) compose canonical works called "dvādaśāngīs" (comprising 12 Angas). Lord Mahavira had eleven Ganadharas, each composing a dvādaśāngi.
Oral Transmission and Scriptural Loss: In ancient times, knowledge was primarily transmitted orally. The Jain tradition emphasizes the importance of memory and oral teaching. However, factors like famines (e.g., the 12-year famine during Skandila Suri's time) and the deterioration of intellectual capacities led to the loss of many scriptures.
Redaction of the Jaina Canon: Councils were convened, notably at Mathura and Valabhi, to preserve and codify the Jaina canon. The Valabhi council, presided over by Devarddhi Gani Kşamāśramaņa around Vira Samvat 980 (453 AD) or 993 (466 AD), was a pivotal event in writing down and standardizing the canon. This process involved codifying existing manuscripts, reconciling different versions, noting variants, and integrating new material, even if anachronistically.

III. Classification of Jain Canonical Literature:

The canonical literature is classified in various ways:

Dvādaśāngi (12 Angas): These form the core of the canon, considered the limbs of the "śruta-puruṣa." Their order of composition is debated, with some placing Āyāra first and Ditthivāya last, while others reverse this. Ditthivāya, the 12th Anga, is considered the fountain-head of scriptures, divided into five sections: Parikamma, Sutta, Puvvagaya, Anuöga, and Cūliyā.
Kaliya-suya and Ukkaliya-suya: Based on the times of recitation/study, these are two broad classifications of scriptural knowledge, with Kaliya-suya being considered principal.
Six-Group Classification: A more popular classification divides scriptures into six groups: Anga, Uvanga, Cheyasutta, Mulasutta, Painnaga, and Culiyāsutta.
- Angas: The 12 principal texts.
- Uvanga: Subsidiary texts to the Angas, with 12 recognized Uvangas. Their inclusion and number have seen some historical variation.
- Cheyasutta: Texts dealing with rules and penalties for clerical violations. Key examples include Nisiha, Mahānisiha, Vavahāra, Dasāsuyakkhandha, Kappa, and Pañcakappa (or its substitute Jiyakappa).
- Mulasutta: Considered foundational texts, often linked to the initial stages of spiritual practice or original teachings. Uttarajjhayana, Dasaveyāliya, Āvassaya, Pindanijjutti, and Ohanijjutti are commonly listed, though the number and order are debated.
- Painnaga (Prakīrṇaka): Miscellaneous texts, often anonymous, covering a wide range of subjects. Their number varies greatly in historical sources, with a fixed number of ten emerging later.
- Cūliyāsutta: Appendages or supplementary texts, primarily associated with the first four Angas, totaling 34.
Anuyoga Classification: Scriptures are also categorized based on their primary anuyoga (field of study): Dharmakathānuyoga (religious narratives), Gaṇitānuyoga (mathematics), Dravyanuyoga (philosophy), and Caraṇakaraṇānuyoga (conduct and rituals).

IV. Key Canonical Works and Their Characteristics:

The book meticulously details many canonical works within these classifications, discussing their structure, contents, authorship, dating (often tentative), and the evolution of their textual traditions. Some prominent examples include:

Āyāra (Ācārānga): The first Anga, divided into two śrutaskandhas, dealing with monastic conduct, ahimsā, and the animate nature of all existence. The first śrutaskandha is considered older and more archaic than the second.
Sūyagaḍa (Sūtrakṛtānga): The second Anga, comprising 23 adhyayanas, focusing on refuting heretical doctrines, monastic discipline, and descriptions of hells. It showcases significant literary skill and parallels with Buddhist literature.
Thāņa: The third Anga, structured into ten adhyayanas, which classify phenomena based on numbers, providing extensive lists and details on various topics from grammar to philosophical schools.
Samavāya: The fourth Anga, comprising 160 suttas that enumerate entities and concepts in rising numerical groups, functioning as a statistical and cosmological encyclopedia.
Viahapannatti (Bhagavati): The fifth Anga, a vast work of 41 sections (śāś) and numerous subsections (uddēśas), covering diverse topics from cosmology and philosophy to social life and legends.
Nāyādhammakahā: The sixth Anga, consisting of narratives and stories with moral and religious purposes, offering insights into social life and folklore, and considered a valuable source for historical understanding.
Uvāsagadasā: The seventh Anga, detailing the lives of lay adherents (śrāvakas) and their exemplary conduct, highlighting the Jaina emphasis on vows and ethical conduct.
Antagaḍadaśā: The eighth Anga, focusing on the lives of those who attained omniscience at the end of their lives (Antakṛtkevalins), illustrating the path to liberation.
Anuttarovavāiyadaśā: The ninth Anga, describing the lives of beings destined for rebirth in Anuttara-vimānas and their eventual attainment of liberation, highlighting the doctrine of single-birth ascetics (Ekāvatārins).
Paṇhāvāgaraṇa: The tenth Anga, dealing with asrava and samvara, and featuring dialogues and discussions on Jain doctrines and philosophical queries.
Vivāgasuya: The eleventh Anga, presenting narratives illustrating the consequences (vipāka) of actions from past lives, offering detailed insights into ancient Indian society, ethics, and medical knowledge.
Ditthivāya: The twelfth Anga, considered the culmination of the canon, dealing with complex philosophical and doctrinal discussions, including mantras, tantras, and yantras. It is the first to be composed by Ganadharas and is noted for its extensive bhangas (arguments).

V. Canonical Exegetical Literature:

This section discusses works that explain the canonical texts:

Nijjutti (Niryukti): The earliest form of exegetical literature, attributed to Bhadrabāhusvāmin, composed in Prakrit gāthās. These are often mixed with verses from their corresponding Bhāsas. They are defined by their focus on nikkhevas (synonyms/categories), egaṭṭhas (synonyms), and niruttas (etymological explanations).
Bhāsa: Composed in Prakrit gāthās, these commentaries are often mixed with verses from their respective Nijjuttis. They are typically longer than Nijjuttis.
Cunni: Generally written in a mix of Prakrit and Sanskrit, these are more detailed prose commentaries, often serving as an intermediate stage between Bhāsa and Ṭīkā. Jinadāsa Gani Mahattara is a prominent author of Cunnis.
Ṭīkā: Sanskrit commentaries on the canonical texts, representing a later development in the exegetical tradition. Haribhadra Sūri and Śīlānka Sūri are significant early commentators.
Super-commentaries: Works that comment on existing commentaries, with Kotyācārya being a notable figure.

VI. Comparison and Evaluation:

Jaina Contributions: The Jaina tradition has made vast, varied, and valuable contributions to Indian literature, particularly in Prakrit (especially Ardhamāgadhi) and Apabhramsa languages.
Linguistic Significance: The Jaina canon is crucial for understanding the evolution of Prakrit languages and offers insights into ancient Indian phonetics, grammar, and lexicography.
Ethical and Philosophical Depth: Jaina canonical works extensively discuss ethics, with ahimsā as a central tenet. The philosophical discussions encompass metaphysics, logic (especially syādvāda and saptabhangi), and the nature of knowledge.
Narrative Literature and Folk-lore: The canon is rich in narratives, legends, fables, and parables, providing valuable insights into social history, folk-lore, and cultural practices.
Scientific and Technical Knowledge: The texts contain information on various subjects, including mathematics (geometry, arithmetic, numeration), astronomy, music, medicine, and palaeography.
Parallels with Other Traditions: The Jaina canon exhibits parallels with Buddhist and Brahmanical literature, suggesting shared cultural influences and narrative motifs.
Intonation and Oral Transmission: The attention to ghosa (intonation) in defining suttas highlights the importance of oral transmission and correct pronunciation, even if its systematic application in recitation is less evident today.
Critical Scholarship: The work acknowledges the contributions of Western scholars like Weber, Winternitz, Jacobi, Schubring, and Leumann in critically editing and analyzing the Jaina canon, while also presenting the author's own detailed analysis, particularly on the structure and composition of Ācārānga.

VII. Lost and Extinct Āgamas:

The book extensively details the Agamas that are now lost or partially extinct. This includes:

Ditthivāya: Considered the first to be lost, with its Puvvagaya section gradually dwindling and becoming extinct by Vira Samvat 1000.
Mahāparinnā: A section of Āyāra, lost by Śīlānka Sūri's time.
Various sections of other Angas: Parts of Nāyādhammakahā, Panhāvāgaraṇa, Anuttarovavāiyadaśā, and others are noted as lost or significantly altered.
Uvangas: Doubts about the genuineness of Candapanṇatti suggest its potential loss.
Cheyasuttas: Portions of Mahānisiha were lost, and Pañcakappa is now extinct.
Mūlasuttas: While some are extant, discussions suggest potential losses or variations in their complete forms.
Painnagas: A vast majority of the original 14,000 Painnagas are now lost.
Nijjuttis: Several Nijjuttis, including those on Sūriyapaṇṇatti, Isibhāsiya, and Pañcamangalasuyakkhandha, are unavailable.
Bhāsa and Cunni: Many commentaries have been lost over time.

VIII. Conclusion:

Kapadia's "History of the Canonical Literature of the Jainas" is a monumental work that provides an unparalleled scholarly overview of the vast and complex Jaina canonical tradition. It meticulously documents the evolution, classification, content, and transmission of these sacred texts, offering crucial insights into Jain history, philosophy, language, and culture. The book serves as an indispensable resource for scholars and students of Jainology and Indology.