Indian Antiquary Vol 21

Here is a comprehensive summary of the provided Jain text, focusing on its content and context as presented in the Indian Antiquary, Vol. 21, 1892:

Overview:

The Indian Antiquary, Vol. 21, published in 1892 and edited by Richard Carnac Temple, is a journal of Oriental Research covering a wide range of topics including archaeology, epigraphy, ethnology, history, folklore, languages, literature, numismatics, philosophy, and religion. This volume features contributions from various scholars, with a significant focus on Indian history, culture, and linguistics. While the request specifically asks for a summary of Jain text, the provided pages primarily contain a broad spectrum of articles related to Indian antiquities and culture, with a dedicated section on "Sacred Literature of the Jains" by Prof. A. Weber.

Key Jain Content:

The most prominent Jain content within the provided pages is the section titled "SACRED LITERATURE OF THE JAINS" translated from the German of Prof. Weber by Dr. Herbert Weir Smyth. This section, spanning pages 15 to 28 and continuing on pages 426 to 478, is a detailed scholarly analysis of various Jain texts, particularly the Angas and Upangas.

Detailed Summary of Jain Content (Prof. Weber's Work):

1. Focus on Upangas: The text delves into the Upangas, which are considered secondary texts within the Jain canon. Prof. Weber meticulously describes several of these Upangas, providing their names, Purlkrit equivalents, and a summary of their contents.

2. Sariyapannatti (Sāryaprajnapti):

   • This Upanga (the fifth) is described as containing 20 prabhritas, which are further subdivided.
   • It's noted for its linguistic peculiarities and a special connection with the Ditthivaa.
   • Its importance is highlighted, particularly its detailed statements concerning Jain astronomy, showing affiliations with Vedic calendar texts like Jyotisham.
   • Key astronomical concepts discussed include the nakshatras (stars) and their cycles, and a unique Jain perspective on the beginning of the yugam.
   • The text exhibits a polemical spirit against other opinions, indicating an awareness of the differences between Jain and generally accepted views.
   • The article suggests the period of these astronomical concepts likely spans the first few centuries AD, possibly influenced by Greek astronomy, but representing an indigenous stage.
   • The text is noted to be corrupted by many errors in its transmission, including apabhramsa-like noun forms and curtailed numerals.

3. Jambuddivapannatti (Jambudvipaprajnapti):

   • This Upanga (the sixth) deals with Jain mythical geography, particularly the description of Jambudvipa.
   • The description of Bharaha Vasa and the legends of King Bharata form a significant portion of its content.
   • It details divisions of time and extent, with a focus on progressions that are sometimes numerical.
   • It enumerates 72 kalâs (arts) in a legend of Ṛṣabha.
   • The text includes a list of women from foreign peoples enumerated as servants of King Bharata, showcasing cultural interactions.
   • The commentary identifies seven sections (vaksbaskâra), covering topics like the nature of Bharatakshêtra, its temporal divisions, legends of King Bharata, and the remaining six vâsas.
   • The seventh section deals with astrological and chronological matters, aligning closely with Sūryaprajñapti and Chandraprajnapti.

4. Chandapannatti (Chandraprajnapti):

   • This Upanga (the seventh) is noted for being almost identical in content to Jambuddivapannatti, differing mainly in introduction and minor linguistic variations.
   • It also begins with a legendary introduction and follows a similar structure of 15 verses detailing contents.
   • It treats of the moon in a completely similar manner to the sun's treatment in Jambuddivapannatti.
   • A significant point of difference is the apparent attempt to establish the Sarasvati Gachchha (a Jain monastic lineage) as a direct continuation of the main line, potentially to elevate its status.

5. The Eighth to Twelfth Upangas (Nirayavaliyao, etc.):

   • These are described as five small texts of legendary content, forming one "śrutaskandha".
   • They are characterized as "uvamgâņam pamcha vagga" (five classes of Upangas).
   • Their inclusion at the end of the Upangas is attributed to their legendary nature, serving as a pendant to angas 7-11.
   • They share common introductions and are referred back to Sudharman and Jambu.
   • Specific titles are given for the five texts: Nirayavaliyad or Kappiyao, Kappavadamsiau, Pupphiyao, Pupphachâliyâo or Châlâo, and Vanhidasâô.
   • The contents are largely legendary, detailing the fates of princes and their histories, often with polemical remarks against other religions and early attempts at scholarly analysis.
   • There is a significant discussion about the historical value of these legends, suggesting that their historical value is slight, but they offer insights into the context of Mahavira's life and works.
   • The close interconnection of these five texts is further attested by their enumeration in the Nandi text.

Other Sections within the Provided Pages:

While the Upangas section is the primary Jain content, the volume also contains other articles indirectly related to broader Indian culture and history that might touch upon Jainism or its context:

• "The Inscriptions of Piyadasi" by E. Senart: This extensive section focuses on the language and grammar of the Edicts of Piyadasi (Ashoka). While not directly Jain scripture, it provides crucial insights into the linguistic landscape of India during a period when Jainism was also flourishing. The detailed analysis of Prakrit dialects and their evolution is of significant value for understanding the linguistic context of early Jain literature.
• "Three Further Pattavalis of the Digambaras" by Prof. A. F. Rudolf Hoernle: This article is highly relevant. It discusses pattavalis, which are lists of monastic succession within the Digambara Jain tradition. The article highlights the existence of two distinct traditions regarding pontifical succession, differing in subdivisions of historical periods, names, and dates. It delves into the complexities of identifying key figures like Bhadrabahu and the potential conflation of historical figures. It also analyzes the differing traditions regarding the founding of the Sarasvati Gachchha and the relationship between Jain sub-sects.
• "Folklore in Western India" by Geo. Fr. D'Penha: This section contains various folktales. While not exclusively Jain, some narratives might contain elements or characters that resonate with Jain traditions or cultural practices.
• "Folktales of Hindustan" by William Crooke: Similar to the Western India folklore, this section presents popular tales, and while not explicitly Jain, may offer cultural context.
• "A Note on the Date of the Bower Manuscript" by A. F. Rudolf Hoernle: This article discusses the dating of a significant manuscript. While the manuscript's content is diverse, its potential age and linguistic features are analyzed, which indirectly contributes to understanding the historical and linguistic milieu of ancient India.
• "An Early Kadamba Rock Inscription" by J. F. Fleet: This article discusses an inscription from the Early Kadamba period. While the Kadambas were patrons of various religions, Jainism had a significant presence in the region during their rule, so this inscription could offer indirect context.

Overall Significance:

The provided pages from the Indian Antiquary, Vol. 21, offer a rich academic resource for understanding various facets of Indian history and culture in the late 19th century. The specific section on "Sacred Literature of the Jains" by Prof. Weber is a crucial academic work, providing detailed analysis of Jain texts. The article on Jain pattavalis by Prof. Hoernle is also highly significant for understanding the historical development and lineage traditions within Jainism. The broader journal content showcases the interdisciplinary approach to Oriental research prevalent at the time, connecting epigraphy, linguistics, folklore, and religious studies.