Jain Literature - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Literature" by Paul Marett, based on the given pages:

The text explores the history and development of Jain literature, focusing on its languages, canonical texts, and significant philosophical works.

Early Transmission and Languages:

Jain scriptures were initially transmitted orally from generation to generation within the Jain community.
Ardhamagadhi is identified as the primary Prakrit language of early Jainism, believed to be the language Mahavira spoke and understood by all creatures.
Prakrit languages, spoken by the general populace in northern India, were closely related to Sanskrit and used for early Jain writings. Pali, used in early Buddhist writings, is one such Prakrit.
Later, Jain writers transitioned to Sanskrit for scholarly and literary compositions, similar to Latin's role in Western Europe.
Other Prakrit dialects like Maharastri (used by Svetambara writers) and Jain Sauraseni (used by Digambara writers) also emerged.
From the 7th century AD, Apabhramsa developed as a literary form of Prakrit, widely used by Jain writers, eventually evolving into modern North Indian languages like Hindi and Gujarati.

The Svetambara Canon (Agama):

The Svetambara canon, known as Agama, is believed to have been formally compiled at a council held at Pataliputra (modern Patna) approximately 160 years after Mahavira's nirvana (around the 4th century BC).
The canon consists of the Angas (considered limbs of the canon) and Angabahya (subsidiary texts).
The Angas: Traditionally 12, but 11 survive. They are in Ardhamagadhi Prakrit and include:
1. Acaranga: One of the oldest, dealing with ahimsa, Mahavira's life, and monastic rules.
2. Sutrakrtanga: Discusses non-Jain philosophical systems and various aspects of life and the universe.
3. Sthananga: A miscellaneous collection of matters arranged in categories.
4. Samavayanga: Similar to Sthananga, possibly one of the latest.
5. Vyakhyaprajnapti: Considered the most important Anga, providing a broad survey of Mahavira's teachings through questions and answers, and offering historical and social information.
6. Nayadhammakhao: Contains improving stories, illustrating virtues.
7. Upasakadasa: Ten accounts of pious laymen.
8. Antakrddasa: Narratives, some referring to the time of the 22nd Tirthankara, Aristanemi.
9. Anuttaropapatikadasa: Concerns persons reborn in the highest heavens.
10. Prasnavyakaraṇa: Discusses karma inflow and cessation, sins, and renunciations.
11. Vipakashruta: Ten stories illustrating the consequences of karma. The 12th Anga is lost.
The Angabahya: Texts subsidiary to the Angas, totaling 34 according to most, though the Sthanakvasi sect recognizes only 32. These include:
- 12 Upangas: Parallel the 12 Angas, with texts like Aupapatika (description of Mahavira's sermon), Rajaprasniya (dialogue on the soul), Jivajivabhigama (classification of animate beings), Prainapana (definitions of categories), Suryaprajnapti (astronomy), Jambudvipaprajnapti (cosmography), and Candraprajnapti (astronomy).
- 10 Prakirnas: "Scattered pieces" or miscellaneous works, including ritual hymns and material on monastic life and holy death.
- 6 Chedasutras: Concerned with monastic life and rules, such as Kalpa Sutra (rules for monks and nuns), Dasavaikalika (monastic life), Avasyaka (daily recitations), Vyavahara (rules for monks and nuns), Dasasrutaskandha (monastic transgressions), and Nisitha (monastic punishments).
- 4 Mulasutras: (Only 3 survive) Texts dealing with the conduct of monks and nuns, including Uttaradhyayana (Mahavira's last sermon) and Dasavaikalika.
- 2 Chulikāsutras (Appendix): Texts like Nandisutra (study of cognition) and Anuyogadvara (investigations, summaries of other works).

The Digambara Perspective:

The Digambaras do not accept the Svetambara tradition of the canon compilation. They believe the original 12 Anga texts are lost and revere a different collection of sacred scriptures.
They also do not accept the Svetambara canon as it exists today, suggesting scholarly research can be upsetting to traditional views.

The Purvas:

These were 14 lost works believed to originate from the time of Parsva, 250 years before Mahavira.
They were transmitted orally until the mid-4th century BC.
Their content likely included early Jain beliefs on the universe and the soul, astronomy, and the nature of karma and yoga.
The Purvas are believed to have been preserved in part by some monks and incorporated into other writings.

The Tattvartha Sutra:

This is a highly authoritative and widely respected work by Umasvati (or Umasvami), considered central by both Svetambara and Digambara branches of Jainism.
Its date and authorship are uncertain, with scholars suggesting dates from the 1st century AD to the 5th century AD.
The title translates to "A Manual for the Knowledge of the True Nature of Things" and it presents an epitome of Jainism in 357 aphorisms.
Fundamentals of Jainism: It outlines the three jewels (ratna traya) of Jainism: right faith (samyag darsana), right knowledge (samyag jnana), and right conduct (samyag charitrani), as the path to liberation (moksa).
Seven Fundamental Truths: Jiva (soul), ajiva (non-soul), asrava (inflow of karma), bandha (binding of karma), samvara (cessation of inflow), nirjara (shedding of karma), and moksa (liberation).
The Universe: It discusses the soul's defining characteristic (upayoga), different types of souls, and the structure of the cosmos (loka) including hells and heavens.
Karmic Process: It details the inflow (asrava) and binding (bandha) of karma caused by actions, passions, and lack of right knowledge. It also explains the cessation of inflow (samvara) and the shedding of karma (nirjara) through religious discipline, penances, and meditation (dhyana).
Religious Discipline: It outlines the five vows (vrata - ahimsa, truthfulness, non-stealing, chastity, non-acquisitiveness), austerity (tapa), restraint (gupti), watchfulness (samiti), rules of righteousness (dharma), deep reflection (anupreksa), and right conduct (caritra).
The Final Goal: The culmination is moksa, the complete liberation of the soul, achieved through the destruction of all karma and the attainment of omniscience (kevala).

The Samayasara:

Attributed to Kunda-kunda, likely from South India around the 1st century BC or AD.
Written in Jain Sauraseni Prakrit, it is described as easy to read and profound.
Its core message is the distinction between the true, pure self and the soul contaminated by karma.
It emphasizes realizing one's true nature through repentance, renunciation, and self-control to achieve liberation.
It has attracted numerous commentators, including Amrtacandra and Balacandra.

General Observations:

Jain literature is ancient and has faced challenges regarding dating, authorship, and authenticity due to oral transmission and the passage of time.
Modern scholarship, both Jain and non-Jain, has significantly contributed to understanding the compilation of these texts.
Jain scholars have written extensively in Sanskrit, and this output is highly important.
The study of ancient Jain literature is considered valuable, albeit challenging, offering deep rewards.

In essence, this text provides a foundational overview of the rich and complex landscape of Jain literature, highlighting its linguistic evolution, the structure of its sacred canon, and key philosophical expositions.