Jain Sahitya Ka Itihas Purv Pithika

Here is a comprehensive summary of the provided Jain text, "Jain Sahitya ka Itihas Purv Pithika" by Kailashchandra Shastri, based on the content of the pages provided:

Book Title: Jain Sahitya ka Itihas Purv Pithika (History of Jain Literature: Preliminary Volume) Author: Pt. Kailashchandra Shastri Publisher: Shri Ganeshprasad Varni Digambar Jain Sansthan Foreword by: Dr. Vasudev Sharan Agarwal

Overall Purpose and Scope: This book serves as a preliminary volume, or "Purva Peethika," to a larger work on the history of Jain literature. Its primary aim is to establish the historical and cultural context of Jain literature, tracing its roots and development. It delves into the ancient origins of Jainism, its philosophical underpinnings, its relationship with Vedic traditions, and the historical context of its key figures like Rishabhdeva, Parshvanath, and Mahavir. The preliminary volume also lays the groundwork for understanding the evolution of Jain scriptures and canonical literature.

Key Themes and Content:

1. The Quest for Jain History and its Results:

   • The book begins by discussing the late development of historical consciousness in India, attributing its awakening to Western scholars.
   • It addresses the early Western debate regarding Jainism's relationship with Buddhism, with some scholars seeing Jainism as a rebellious offshoot of Buddhism and others as an independent, older tradition.
   • The influence of scholars like Jacobi and Bühler is highlighted in establishing Jainism as a religion distinct from and predating Buddhism.
   • The historical existence of Bhagavan Parshvanath, the 23rd Tirthankar, is affirmed, placing him approximately 250 years before Mahavir.
   • The text asserts that Jainism's origins predate both Mahavir and Parshvanath, pointing to the tradition of the first Tirthankar, Rishabhdeva, as the founder.
   • Evidence from Hindu scriptures (like the Bhagavat Purana) and epigraphic sources (like the Hathigumpha inscription) is presented to support the antiquity of Jain traditions and the worship of Tirthankaras.

2. Exploration of Ancient Conditions (Vedic Literature and Society):

   • The book examines Vedic literature as a primary source for understanding ancient Indian spiritual life and culture, acknowledging the Brahmanical influence but also the intellectual curiosity that led some Kshatriyas to teach Brahmins.
   • It discusses the Aryan migrations and the debate around their origins (Central Asia vs. Arctic region).
   • The Veda itself is analyzed, mentioning different interpretations and the philosophical concepts like Brahman and Atman emerging in later Vedic texts (Upanishads).
   • A significant portion is dedicated to the social structure, including the caste system (Brahmanas and Kshatriyas), and the conflicts and interactions between Aryan settlers and indigenous populations (Dasas, Dasyus, Asuras).
   • It notes the prevalence of two parallel traditions: Pravritti (active, ritualistic, deity-focused) and Nivritti (renunciatory, ascetic, muni-focused), with significant exchange between them.
   • The evolution of religious practices, from Vedic sacrifices (Yajnas) to the rise of philosophical inquiry in the Upanishads, is traced.
   • The introduction of concepts like Tapas (asceticism) and Sannyasa (renunciation) into Vedic tradition, possibly influenced by non-Vedic (Shramana) traditions, is discussed.

3. The Shramana Tradition:

   • A detailed section explores the Shramana tradition as distinct from the Brahmana tradition.
   • It highlights the antiquity of Shramanas, mentioning their association with Vatarashana (sky-clad) munis mentioned in the Rigveda, akin to the concept of Digambara.
   • The text notes the presence of numerous Shramana sects before and during Mahavir and Buddha's time, with many traditions fading or transforming.
   • The philosophical contributions of figures like Kapila and Jaigishavya, who were Shramana or Nivritti-marga adherents, are mentioned, suggesting their absorption into later Shaivite and Vaishnavite traditions.

4. Pre-historic Remains and Indus Valley Civilization:

   • The discovery of the Indus Valley Civilization is presented as a turning point in understanding India's past, revealing a high pre-Aryan civilization.
   • The findings at Harappa and Mohenjo-daro suggest a sophisticated urban culture with advanced planning, architecture, and crafts.
   • The potential connection of this civilization to Dravidians is explored, along with the possibility of early forms of yoga and the worship of deities like Shiva (associated with the Linga and nude figures) and possibly Rishabhdeva (indicated by figures with bull symbols and yogic postures).
   • The Sindhu Valley civilization is presented as distinct from Vedic culture, raising questions about the direction of cultural influence.

5. Pashvanath and his Teachings:

   • The historical existence of Parshvanath is affirmed, and his teachings of Chaturyama (four vows): non-violence, truth, non-stealing, and non-possession, are outlined.
   • The text notes the potential for Santarottara (partially clothed) practices in his tradition, contrasting it with Mahavir's Achara (unclothed) practice.
   • The concept of Pashvasth (followers of Parshvanath) and their possible relaxation in practices is discussed, linking it to the eventual divergence of traditions.

6. Bhagavan Mahavir:

   • The text confirms the identity of Mahavir with the Buddhist Niggantha Nataputta.
   • His birth details, lineage (Jnatrik clan, Kunda-gram near Vaishali), and parents (Siddhartha and Trishala) are discussed, acknowledging the slight differences in accounts between Digambara and Shvetambara traditions regarding parentage and lineage.
   • The tradition of Garbha Parivartan (transfer of the embryo) is mentioned, with its acceptance by Shvetambaras and rejection by Digambaras.
   • The book details Mahavir's renunciation at age 30, his ascetic practices for twelve years (including nudity, hair-pulling, self-mortification), and his attainment of Keval Gyan (Omniscience) at age 42.
   • The Samavasarana (divine assembly) and Divya Dhwani (divine speech) are described as unique phenomena associated with Tirthankaras.
   • The concept of Sarvajñata (omniscience) and its Jain interpretation through the destruction of Ghati Karma is explained.
   • The debate around Mahavir's monastic attire—whether he was strictly Achala (unclothed) from the start or had a brief period of Sachala (clothed) practice, as suggested by some Shvetambara texts—is discussed, with a leaning towards the Digambara view of initial nudity.
   • The significant differences in the Jina-Kalph and Sthavira-Kalph traditions are highlighted, with the former emphasizing strict adherence to Mahavir's original path and the latter allowing for certain relaxations, particularly concerning clothing.

7. The Shramana-Brahmana Divide and the Influence of Non-Vedic Elements:

   • The text reiterates the existence of two major religious streams in ancient India: the Brahmana and the Shramana traditions, noting their distinct origins and development.
   • The influence of non-Vedic elements like Tapas, Sannyasa, Karma, Punarjanma (rebirth), and Moksha (liberation) on Vedic thought is discussed, suggesting their origins in the Shramana or Dravidian cultures.
   • The adoption of concepts like monasticism, forest hermitages (Aranyakas), and philosophical inquiry into the nature of the soul and reality (Upanishads) by Brahmins is presented as evidence of this interaction.

8. The Sangh Bhed (Schism):

   • The major schism within Jainism into Digambara and Shvetambara traditions is explained, attributing the primary cause to the issue of monastic attire (nudity vs. white robes).
   • The Digambara narrative typically involves a famine during the time of Bhadrabahu, leading to the migration of some monks south, while others remained in the north and eventually adopted clothing, thus leading to the Shvetambara tradition.
   • The Shvetambara perspective often portrays the Digambara path as a continuation of the original, strict Jain path, while the adoption of clothing by some was a deviation.
   • The text critically examines the historical accounts, noting the lack of clear evidence for the exact timing and cause of the schism, and the differing narratives from both sects. The role of scriptural compilation (like the Valabhi council for Shvetambaras) and differing interpretations of ancient practices is discussed.

9. The Canonical Literature (Shruta):

   • A significant portion of the text is dedicated to the structure and content of the Jain canon, known as Shruta.
   • It explains the concept of Shruta as "that which is heard," passed down through generations.
   • The division into Anga (limbs) and Anga Bahya (outside the limbs) is described.
   • The twelve Angas are listed: Achara, Sutrakrita, Sthana, Samavaya, Vyakhyaprajnapti, Jnatridharmakatha, Upasakadasa, Antakriddasa, Anuttaropapadika, Prashnavyakarana, Vipaaka Sutra, and Drishtivada.
   • The Drishtivada, the twelfth Anga, is described as the most extensive and important, containing vast philosophical discussions, including critiques of various philosophical schools (Kriyavada, Akriyavada, Ajnana Vada, Vainayika, etc.).
   • The text details the Purvas (eleven earlier compilations preceding the Angas), their fourteen divisions, and their vast subject matter, including cosmology, philosophy, and various sciences.
   • The gradual loss of the Purvas and eventually the Drishtivada is noted, with the Shvetambara tradition preserving knowledge of their content through commentaries, while the Digambara tradition maintains their knowledge through direct transmission up to a certain point.
   • The importance of Gamak Shrut (intuitive knowledge) and Kaalika Shrut (knowledge related to time and practices) is discussed, with Drishtivada being considered Gamak and other Angas, like Achara, being considered Kaalika.
   • The role of Mukhya Acharyas like Gautam Ganadhar, Sudharma Swami, Jambu Swami, Bhadrabahu, and Sthulabhadra in preserving and transmitting the Shrut is highlighted, along with the differing successions and traditions between the Digambara and Shvetambara sects.
   • The immense number of verses or Pad (units of text) attributed to the Angas and Purvas is mentioned, highlighting the vastness of the original canon.

10. The Role of Teachers and Transmission of Knowledge:

    • The text emphasizes the importance of the guru-shishya parampara (lineage of teachers and disciples) in transmitting Jain knowledge.
    • The concept of Shruta Kevi (those who possess the complete Shruta) is introduced, with figures like Bhadrabahu being key to the transmission of knowledge, especially regarding the Purvas.
    • The transmission of knowledge from Tirthankaras to Ganadharas, and then through subsequent generations of Acharyas, is a central theme.

Key Figures Mentioned:

• Tirthankaras: Rishabhdeva, Parshvanath, Mahavir, Neminath, Vasupujya, Malli, Ajitanatha.
• Acharyas: Bhadrabahu, Sthulabhadra, Gautam Ganadhar, Sudharma Swami, Jambu Swami, Vishnukumara, Nandi, Nandimitra, Aparajita, Govardhana, Lohacharya, Vishnugupta, Pushpadanta, Abhayadeva Suri, Hemachandra, Jinbhadra Gani Kshamashramana, Devardhi Gani Kshamashramana, Skandila Acharya, Nagarjuna, and others.
• Historical/Religious Figures: Vedic Rishis, Buddha, Makkhali Goshaala, King Harsha, Emperor Ashoka, Chandragupta Maurya, King Pradyota, King Bimbisara (Shrenika), King Ajatashatru (Kunika), King Udayin, King Kharavela.

Overall Impression: "Jain Sahitya ka Itihas Purv Pithika" is a scholarly work that attempts to reconstruct the history of Jain literature and thought from its earliest origins. It draws heavily on both Jain and, where relevant, Buddhist and Vedic sources, as well as archaeological findings and Western scholarship. The preliminary nature of the volume means it lays the groundwork, providing context and historical grounding for the detailed study of Jain literature that is intended to follow. The author, Kailashchandra Shastri, demonstrates a deep understanding of Jain traditions and historical methodology.