Jain Sahitya Ka Itihas 01 - Book Summary

This is a comprehensive summary of the Jain text "Jain Sahitya ka Itihas, Vol. 01" by Kailashchandra Shastri, based on the provided pages.

Book Title: Jain Sahitya ka Itihas, Vol. 01 (History of Jain Literature, Vol. 01) Author: Kailashchandra Shastri (Siddhantacharya Pandit Kailashchand Shastri) Publisher: Shri Ganeshprasad Varni Jain Granthamala Prakashan Catalog Link: https://jainqq.org/explore/010294/1

Summary:

This volume, the first part of the "History of Jain Literature," authored by Siddhantacharya Pandit Kailashchandra Shastri, serves as an introduction to the vast and profound Jain literary tradition. Published by Shri Ganeshprasad Varni Jain Granthamala, this book aims to trace the origins, development, and classifications of Jain literature, with a particular focus on the foundational scriptures and early commentaries, especially those pertaining to the Digambara tradition.

Key Themes and Content:

Introduction and Fair Use Declaration: The initial pages provide a fair use declaration from "The Free Indological Collection," stating that the book is sourced from another repository and provided for educational and research purposes under Fair Use guidelines, believing it to be in the public domain.
Publisher and Author: The book is presented as part of the Shri Ganeshprasad Varni Jain Granthamala series, marking its first edition in V.N.S. 2502 (circa 1975). It is dedicated to the 2500th Nirvana anniversary of Bhagwan Mahavir and the centenary of Muni Ganeshprasad Varni.
Foreword (Prakashkiya): The foreword highlights the long delay in publishing the subsequent parts of the "History of Jain Literature" after the initial "Pithika" (preface) in 1962. It details the financial struggles and administrative challenges faced by the Granthamala, along with the efforts made by Dr. Darbarilal Kothia, the editor and custodian, to revive and publish several significant Jain works. The foreword expresses gratitude to contributors and donors for enabling the publication of this volume, which was eagerly awaited by the author, Pandit Kailashchandra Shastri, who had completed it 13 years prior.
Author's Words (Lekhak ke Do Shabd): Pandit Kailashchandra Shastri expresses his satisfaction at the publication of this volume after a considerable delay. He acknowledges the critical role of Dr. Darbarilal Kothia in preventing his work from being discarded. He clarifies that this volume specifically covers the history of Jain literature related to Karananuyoga (cosmology, mathematics, and karma theory), and the second volume will cover Lokananuyoga (narratives and biographies).
- State of Digambara Jain Scholarship: Shastriji laments the lack of interest in Jain literature and its history within the Digambara Jain community. While there is respect for charitra (conduct), there is a deficit in the respect for jnana (knowledge). He observes a decline in Jain pandits, while the tradition of Digambara Jain monks is growing. He criticizes the tendency of wealthy individuals to donate to monks for heavenly bliss, while neglecting to support Jain scholars, forcing them to seek livelihoods in the public sector. He credits his passion for literature to individuals like Dr. Hiralal and Dr. Upadhye. He also mourns the untimely demise of Dr. Nemichandra Shastri and Dr. Gulabchand Chaudhary, recognizing their significant contributions to Jain literature and history.
- Personal Journey of the Book: Shastriji mentions that he began writing this history twenty years prior, but the lack of publishing prospects led to a lack of organization and memory recall. A review with Dr. Nemichandra Shastri and Dr. Kothia helped finalize the text.
- Critique of Digambara Society: He expresses concern about a segment of the Digambara Jain community that remains engrossed in its own affairs, oblivious to the broader literary landscape and the relative backwardness of Jain literature in the public sphere. He notes the decline of scholars who used to publish in international journals, like Dr. Upadhye, and fears further regression.
- The Subject Matter: He addresses the subtlety of the karma-siddhanta (karma theory) and questions who will read his history, hoping it will at least awaken interest in literary history.
- Remuneration Clarification: He clarifies that he did not receive any separate remuneration for this volume or the upcoming second volume, as it was included in the initial payment for the preface.
- Concluding Remarks: He expresses joy that the publication coincides with the 2500th Nirvana anniversary of Bhagwan Mahavir, whose teachings are central to the history of Jain literature.
Origin of Jain Literature (Jainsahitya ka Udgam):
- Mahavir's Divine Word: The origin is traced to Lord Mahavir's divine discourse (divya-vani) delivered after attaining Kevala Jnana. This discourse, starting from the first day of his public preaching, continued for 42 years.
- Srutavataar and Twelve Angas: Lord Mahavir's teachings were compiled by his chief disciple, Gautama Ganadhara, into twelve angas (limbs). The knowledge transmitted directly from Mahavir's understanding of the scriptures was called Shruta, with Mahavir being the arthakarta (meaning-creator) and Gautama the gathakarta (compiler).
- Oral Tradition and Disruption: This twelve-anga Shruta was transmitted orally for centuries until the time of Bhadrabahu. A severe famine in Magadha led to schism (sangha-bheda) within the Jain community, causing significant loss to the Shruta. Bhadrabahu was the last fully knowledgeable authority on the twelve angas. Subsequent Vachanas (recitations/councils) in Pataliputra and later in Vallabhi managed to compile only eleven angas, with the twelfth, Drishtivada, being lost, which was crucial for understanding the fourteen Purvas (ancient texts).
- Digambara Tradition: The Digambara tradition believes that remnants of the fourteen Purvas were inherited and formed the basis of texts like Shatkhandagama and Kashayaprabhruta, marking the beginning of their extant scriptural literature.
Expansion of Jain Literature (Jainsahitya ka Vistar):
- Comprehensive Scope: Jain scholars have written on virtually every subject, as Lord Mahavir did not leave any topic unanswered. Their contributions enriched Jain literature through commentaries and original works.
- Language Evolution: Jain literature began in Ardhamagadhi (the language of Mahavir's sermons). Later, Maharashtri and Sauraseni (dialects of Prakrit) were used for scriptural works. As Sanskrit became popular, Jain scholars contributed significantly to its literature. Subsequently, Apabhramsha was also enriched by Jain authors.
- Modern Languages: In later periods, Jain authors utilized modern Indian languages, notably enriching Hindi and Gujarati.
- Southern Languages: Jain literature is also abundant in Tamil and Kannada, with many ancient Digambara authors originating from South India.
Classification and Chronology (Vargikaran aur Kalakram):
- Fourfold Classification (Anuyogas): Jain literature is divided into four anuyogas (categories) based on subject matter:
  - Prathamanuyoga: Narratives, biographies, and historical accounts (Purana, Charitra).
  - Karananuyoga: Texts dealing with cosmology, geography, and karma theory (Karmasiddhanta).
  - Charananuyoga: Literature related to conduct and ethics (Achara).
  - Dravyanuyoga: Works on the nature of reality, substances, qualities, and modes (Dravya, Guna, Paryaya).
- Anuyoga System: The Anuyoga classification is attributed to Aryarakshita (Svetambara tradition). Digambara tradition names these as Prathamanuyoga, Karananuyoga, Charananuyoga, and Dravyanuyoga.
- Chronological Division: The history of Jain literature's development spans from the 1st century BCE to the present. It is broadly divided into five periods:
  1. 1st Century BCE to the end of the 4th Century CE.
  2. 5th Century CE to the end of the 9th Century CE.
  3. 10th Century CE to the end of the 14th Century CE.
  4. 15th Century CE to the end of the 19th Century CE.
Shrutavatara (The Descent of Knowledge):
- Mahavir's Teachings to Ganadhara: Lord Mahavir's first sermon at Vipulachal mountain was compiled by Gautama Ganadhara into twelve angas, with Mahavir as the source of meaning and Gautama as the compiler.
- Oral Succession and Its Break: This Shruta passed orally through disciples like Lohacharya and Jambuswami, culminating in the Shruta-kevalin Bhadrabahu. Due to a famine, schism occurred, and the knowledge of the Shruta began to decline.
- The Role of Kashayaprabhruta and Shatkhandagama: The text highlights the importance of Kashayaprabhruta and Shatkhandagama as foundational texts in the Digambara tradition, believed to have originated from the fragmented knowledge of the Purvas.
Kashayaprabhruta (Kashayaprabhruta):
- Author: Acharya Gunadhara is identified as the author.
- Author's Time: His exact period is unknown, but he is believed to have lived after the cessation of Anga-jnana (knowledge of the Angas) 683 years after Mahavir's Nirvana.
- Connection to Purvas: Gunadhara was knowledgeable in the Peyyadosapahuda (Kashayaprabhruta) contained within the fifth Purva, Jnanapravada.
- Structure: He condensed the vast Peyyadosapahuda (16,000 padas) into 180 gathas (verses).
- Scholarly Debate on Authorship: The text discusses the possible transmission of these gathas to Aryamkshu and Nagahasti, and the debate about whether Gunadhara himself lectured to them or if they received it through tradition. It also addresses the potential identity of Aryamkshu and Nagahasti, and their relationship with Yativarshabha (author of Churti-sutras on Kashayaprabhruta).
- Content: The Kashayaprabhruta primarily deals with the karma-siddhanta, focusing particularly on the Mohaniya (delusion-producing) karma. It analyzes sattva (existence), bandha (bondage), udaya (fruition), udirena (premature fruition), samkrama (transmigration), upshamana (pacification), and kshayana (destruction) of karma.
- Style: The style is characterized by prashnatrika (question-and-answer) format, aiming to engage scholars of deep karma-siddhanta.
- Theories on Origin: The text discusses the idea of different transmissions of knowledge and the possibility of multiple individuals named Aryamkshu and Nagahasti, suggesting they might be distinct from their Svetambara counterparts.
Shatkhandagama (Shatkhandagama):
- Significance: This is considered the second major foundational text of the Digambara tradition, important for its detailed analysis of the soul's liberation and karma relationship.
- Composition: It was composed by two disciples of Acharya Dharasena, Pushpadanta and Bhutabali, after studying Mahakarmaprakritiprabhruta.
- Time Period: Dharasena's time is estimated around the 1st-2nd century CE, placing Shatkhandagama's composition in a similar period.
- Location: The initial study occurred in the Chandragupta cave at Girinagar (Girnar), with subsequent composition likely happening in Banavasi (North Karnataka) and Dravida (South India).
- Structure: The work is divided into six khandas (sections): Jivasthana, Khuddakabandha, Bandhasvimitvavichaya, Vedana, Vargana, and Mahabandha.
- Authorship of Sections: Pushpadanta is credited with Jivasthana (specifically Sat-prarupana) and potentially its outline, while Bhutabali is credited with the remaining sections, including the Mahabandha.
- Relationship with Mahakarmaprakritiprabhruta: Shatkhandagama is presented as an elaboration and condensation of the Mahakarmaprakritiprabhruta, a lost text from the twelfth anga.
- Name: The name Shatkhandagama (Six Sections) arose due to its six divisions.
Churti-sutra Literature:
- Origin and Purpose: This literature emerged after the original scriptures, serving as commentaries or explanations for seed-text (beej-pada) verses found in texts like Kashayaprabhruta.
- Author: Yativarshabha is identified as a key author of Churti-sutras for Kashayaprabhruta.
- Style: Churti-sutras are characterized by concise yet profound verses (beej-pada) requiring detailed explanation. They often pose questions and provide analytical answers, sometimes referring to oral traditions (pavaaijjaman).
- Historical Significance: Churti-sutras are crucial for understanding the exegesis of Jain scriptures and represent an important literary development between the original scriptures and later commentaries.
- Debate on Authorship and Tradition: The text delves into the historical context of Aryamkshu and Nagahasti, their potential relationship with Yativarshabha, and the complexities of tracing their teachings and the transmission of knowledge, highlighting potential contradictions and interconnections between Digambara and Svetambara traditions.
Dhavla Commentary:
- Author: Acharya Virasena.
- Subject: A monumental commentary on the Shatkhandagama.
- Significance: Considered a magnum opus, unparalleled in Jain tradition for its depth, breadth, and rigor. It is seen as the most authoritative interpretation of the Shatkhandagama.
- Language: Composed in Sanskrit-mixed Prakrit.
- Content: Offers detailed explanations of Shatkhandagama verses, elaborating on complex philosophical and cosmological concepts, karma theory, and the nature of the soul. It includes discussions on various āgamic traditions, debates, and commentaries from previous ācharyas, often presenting differing viewpoints.
- Structure and Features: Noted for its systematic approach, detailed analysis of dharma, jnana, karma, and moksha. It incorporates mathematical concepts for astronomical and cosmological descriptions.
- Time and Place: The commentary was likely completed in the late 8th or early 9th century CE, possibly in South India.
- Historical and Literary Value: Dhavla is highly valued for preserving ancient Jain knowledge, elucidating complex concepts, and providing insights into the history of Jain thought and literature. It is also significant for its mathematical and astronomical content.
Jaya Dhavla Commentary:
- Author: Acharya Virasena for the initial part, completed by his disciple Jinasena.
- Subject: A commentary on Kashayaprabhruta.
- Significance: Similar to Dhavla, Jaya Dhavla is considered a foundational commentary for Kashayaprabhruta, elucidating its complex doctrines.
- Language: Primarily Prakrit, mixed with Sanskrit, similar to Dhavla.
- Content: Explains the intricate details of moha-karma (delusion-producing karma), kashaya (passions), and their effects on the soul's journey, drawing heavily from beej-pada verses and Churti-sutras.
- Relationship with Dhavla: Both commentaries are highly regarded and are considered essential for understanding the respective foundational texts. Jaya Dhavla also incorporates various ācharyas' views and interpretations.
- Time and Place: Composed around the same period as Dhavla, likely in the late 8th or early 9th century CE, possibly in Gujarat.
Other Karmic Literature: The text then introduces later works on karma-siddhanta starting from the 9th century CE, highlighting key texts like:
- Karmaprakriti: Considered the most ancient, with commentaries.
- Brihatkarmaprakriti: Mentioned as distinct from Karmaprakriti.
- Shataka Churti: A commentary on Shataka.
- Sittari: Another commentary, with differing opinions on its author and dating.
- Karmastava: A text focused on karma theory.
- Panchasangraha: Discussed in detail, comparing Digambara and Svetambara versions, and exploring its relationship with other texts and its dating.
- Devasena's Bhavasangraha: Analyzed for its philosophical content and possible influences.
- Garga's Karmavipaka: Discussed regarding its content and dating.
- Govindacharya's Karmastava Vritti: Mentioned as a commentary.
- Yatidharma Suri's Shatkashiti: A text on conduct.
- Devendra Suri's Navya Karmagrantha: Later works on karma.
- Sakalakirti's Karmavipaka: A text on karma theory.
- Neminath's works: Including discussions on Gommatasara and Labdhisara, and Tralokyasara, highlighting their authorship and dating debates.

Overall Significance:

This volume provides a scholarly and detailed account of the foundational texts and early commentaries of Jain literature, particularly within the Digambara tradition. It traces the lineage of Jain knowledge, the evolution of its scriptural language, and the philosophical underpinnings of karma-siddhanta. The author's passion for the subject and his deep dive into historical and philosophical aspects, including the challenges faced by Jain scholarship, are evident throughout the text. The intricate details about the authors, their lineages, the composition of texts, and the various interpretations offered by later commentators demonstrate the author's meticulous research. The book serves as an essential resource for anyone seeking to understand the historical development and core tenets of Jain philosophy and literature.