Perculiarities of Jain Maharastri Literature

Author(s): Nalini Joshi
Publisher: ZZ_Anusandhan
Catalog link: https://jainqq.org/explore/269117/1

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Perculiarities of Jain Mahārāştri Literature*
(A Brief Chronological and Subject wise Survey with Critical Remarks)
Dr. Nalini Joshi Professor, H.N.Jain Chair,
University of Pune.
Introduction : Jainology or Jain studies is a wholesome branch of knowledge in the perspective of Indian Culture. The edifice of Jain Tradition is based on four pillars, viz. 1) History or Antiquity, 2) Philosophy and Logic, 3) Literature and 4) Art and Sculpture. In the carly years of my career, I entered Jainism through the gateways of Prakrit languages. Therefore, when I selected “Spectrum of Jainism in Maharashtra”, my attention was immediately drawn towards Jain Mahārāstri literature. In this paper, Iwill try to draw a brief sketch of Jain Mahārāstri literature with its highlighs.
The variety of languages used by Jainas is stunning. No other religion in India had carried out its literary activities in various Prakrit dialects than Jainas. The ancient canonical texts of Svetambares are written in Ardhamāgadhi and that of Digambaras in Jain Sauraseni. Văcaka Umāsvati introduced Sanskrit in Jain literature by writing Tattvārthsūtra in Sūtra style (4th Cen. A.D.). Many Sve, and Dig. Acāryas continued their writing in Skt., the language of classes, up to 15th Cen. A.D.. Ācārya Bhadrabāhu (IInd) started commentarial work on Ardhamāgadhi canons in Jain Mahārāstri in the 3rd Cen.A.D.by writing his Nijjuttis. All Sve. Ācāryas perferred J.M. for their literary activities in Prkt. up to 15th Cen. A.D.. In the meantime the religious and the philosophical teachings were written down in manuals in verse by scholars like Kundakunda, Vattakera and * A paper presented in a National Seminar arranged by K. J. Somaiya
Study Centre in Jainism, Vidyavihar, Mumbai. (20th-2 1st October, 2008)

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Yativrsabha and others up to the 12th Century. All these writings are included in the scope of Jain Sauraseni. The language found in all these books is fairly uniform but differs considerably from the Jain Mahārāstri. Though Dig. continued their writings in JS., number of treatises is declining. Varicty of subjects and literary forms is comparatively much less than that of JM. When Apabhramśa dialects took literary form, Dig, writers started their writings in Apa.. Though the first Apa. epic of Svayambhu was written in 8th - 9th Century A.D., Digambara Acāryas were in thcir full form between 10th up to 15th centuries. Their language is fairly uniform and constitutes the bulk of Apa. literature mostly dedicated to Caritas. The most striking feature of the Apa. literature is the fact that the whole of it is written in verses and there hardly exists any prose in it. The Apa. Works written by non-jain writers are scanty. Chronologically last part of Apa. is practically the beginning of New Indo Aryan language.
The facts which we get through this brief language-sketch of Jain literatiure, gives rise to ample curiosities about the Peculiarities of JM. literature. Mahārāştri and Jain Mahārāștri
In Bharata's Nātyaśastra, (2nd-3rd Cen. B.C.) Bhāsās and Vibhasās are mentioned. Mahārāştri is not enumerated in it. Some Scholars try to prove that Dākşinātyă of Bharata is Mahārāștri. Others did not agree with it. In Canda's PrākȚtalaksana (3rd 4th Cen. A.D.) Vararuci's Prākstaprakāśa (6th Cen. A.D.) and in Siddhahemavyākarana (12th Cen.A.D.) Mahārāştri is treated in the beginning as Sāmānya Prákrta or Arsa Prāksta. From the date of Dandin (6th Cen A.D.) onwards it is named Mahārāstri and is thought to be the best Prakrit in which famous epics were composed. (Dandin-Kāvyāsdarśa 1.35). He says that the language originated in Mahāraşțrā is Mahārāștri.
Dr. Hornle points out that ‘Mahārāştra includes Rajputana and Madhyadeśa at that time. If we observe the proficiency of the Jain writers over this languge, It is quite obvious that this

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Mahă-răștra (big region) includes, todays' geographical Maharastra, lower part of Gujarat, Madhyapradesh and also upper part of Karnataka. At least we can assume that the people residing in this bigger central part of India were able to understand the Mahārstri used by Jain Ācāryas.
It is observed by the eminent scholars like Jacobi, Pischel and Konow that in classical Skt. dramas, the Prakrit used in prose passages by ladies and lower characters is Sauraseni. We can say that Mahārāștri used by non-Jain authors in Skt. dramas, Epics and Anthologies like Gāhāsattasai was quite favorable for poetical compositions. Jain Acāryas used it for both, i.e. poetry as well as prose. The scholars like Jacobi and Pischel named it as Jain Mahārāştri. The name become very popular and accepted by late Dr. A.M.Ghatge in Prakrit-English comprehensive dictionary. Svetāmbara writers started their JM, writings in 3rd Century A.D. and continued up to 15th century A.D., In the early centuries of Charistian Era, two prominent languages were in vogue viz. Sauraseni and Mahārāştri. During this period, the differences between Šve. and Dig, were quite clear. Since Dig. had already started their philosophical writings in Sauraseni, naturally Sve, writers chose Mahārāştri for their post canonical writings. A new literary style was developed which was suitable for their philosophical, doctrinal, didactic and conductual writings. Close association of Jain Acāryas with Mabārāstra :
Due to various reasons like severe famines, political unrest and foreign invasions, the religious activities of Jain Samgha were naturally shifted towards Madhya-deśa and Southern lands
From the legendary histories of Jainas (viz. Vividhatirthakalpa, Prabandhakośa, Prabhavakacarita etc.) it is known that many influential Śve. Acāryas were in close contact with Mahārāştra.
It is known from the history of Ancient India that after the death of Asoka, Andhrabhrtya Sātavāhana Kings ruled over

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Mahārāstra from 3rd Century B.C. up to 3rd Century A.D.. In Prabandhakośa, Rājasekhara mentions,
सातवाहनोऽपि क्रमेण दक्षिणापथमनृणं विधाय तापीतीरपर्यंत चोत्तरापथं auferal faatriarki uratastel (Prabandhakośa. pp.66-74)
The 17th king of this dynasty was Häla Sātavāhana, who become famous for his anthology viz. Gahäsattasai. Guņādhya who is famous for his paiśāci narrative Vaddakahā, is said to be an honoured poet in the assembly of Sātavāhana. Through all these legendary histories it is evident that all the Sātavāhanas were interested in Prakrits and especially in Mahārāștri. Pratistāna (or Paithana) and Nāsikya were the capital cities of Sātaváhanas.
According to Prbandhakośa, Niryuktikāra Bhadrabāhu and Varāhamihira were two brahmin brothers, residents of Pratistāna. Various legendary stories of both are mentioned in this Prabandha. The famous 'Uvasaggahara Stotra' was composed by Bhadrabāhu in his stay at Pratistāna. After the time-lapse of 800 years, it was necessary to write explanatory notes on Ardhamāgadhi canons. It was very much logical to write it in Prakrit, in continuation with the spirit of Lord Mahavira. Bhadrabāhu wrote ten Niryuktis in Prakrit Gathă form. Since he was the resident of Pratstāna hc chose Mahārāştri language which was naturally influenced by Ardhamăgadhi. Further Sve. Ācāryas wrote their Bhāsya and Curņis following the tradition laid down by Bhadrabāhu IInd.
The famous Jain Ācārya Kālaka (4th Con A.D.) came to Pratistāna in the last lap of his wanderings. He had discussions with Sātavāhana about the date of Paryūṣaṇa. After this incidence, Kälaka stayed at Pratistāna until his death. Due to this association, there are at least three Kālakācārya-kathānakas written in JM. which were critically edited by Sten Konow.
Pädaliptācārya is a frequently quoted Sve. Ācārya of sth Century. It is noted in Prabandhakośa that the arrived at Pratistāna and created a Campūkāvya named Tarangalolă. (
T o pp.

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11-14) ) This beautiful literary work (which is not available now) inspired many poets to write their poetries in JM.
The famous logician Siddhasena Divākara, his Guru Vrddhavādi and Santisūri, the first commentator of Uttarādhyayana were also closely connected with Pratistāna and Näsikya during their wanderings.
This legendary and historical data is sufficient to throw light on the background of the bulk of Jain Mahārāştri literature, Special Features of JM. Literature :
Niryuktis on 10 Ardhamāgadhi canons, some of the Prakirņakas, two Cülikāsūtras, three Bhāşyas along with Višeșāvasyaka and Cūrņis of Jinadāsagaņi - the language of all these works is generally known as Arsa Prāksta because it is influenced by Ardhamāgadhi. Though Mahārāștri clements are prominent, still we find samc linguistic charactristics of Māgadhi and Sauraseni. Vimalsūri's Paumacariyam (4th Cen A.D.) is also included in this category. This narrative poetry was written excluding the impossible and illogical elements of VălmikiRāmāyana. This first Jain Rāmāyaṇa inspire many writers to present Rāmāyanakathā in Jain manner. The poetic justice given to the female characters (viz. Sitā, Añjanā, Kaikeyi and Mandodarī) is unique in itself.
Vasudevahindi jointly written by Saṁghadāsa and Dharmasena in 5th Cen. A.D. is also noted as a grant narrative presented in Arsa Prāksta or old Jain Mahārhastri. The part of the book viz. Madhyama Khanda shows the linguistic characteristics of Sauraseni. In the history of Indian Literature, Vasudevahindi acquired very esteemed position due to its curious connection with Vaddakahã of Guņādhaya.
In the 6th or 7th Century, the great Šve. logician Siddhasena wrote Sanmatitarka in JM. in which he discussed the Nayas, in a comprehensive manner on the view of Anekantavāda. Sanmati is one of the very few JM. works on logic.

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Haribhadra is the most celebrated, honoured and versatile author in the 8th century.
Throughout his life he wandered in Rajasthāna and Gujrat and never visited Mahārāstra. It seems that with a sound background of Skt. he acquired the skills in JM.and produced (i) a huge prose narrative like Samaraiccakahā, (ii) a unique satirical work like Dhuttakkahāna which inspired Skt. Dharamapariksa and Apabhramśa Dhammaparikkha in the later period, (iii) first JM. book dedicated to Yoga in Jain manner (viz. Yogasayaya), (v) other treatises related to Karma theory, Monastic conduct, Layman's conduct, Didactic and Karananuyoga. Haribhadra included a lot of folk stories, examples, fables and traditional religious stories in his commentaries on Avassaya and Dasaveyāliya. Though the explanations of Satras are given in Skt., he had purposely used JM. for this stories.
Conclusively we can say that the JM. used by Haribhadra represents it's classical form. His language comes nearest to pure Mahārāstri. His vocabulary consists of a lot of old Gujrati deši words, influence of Skt, in the use of cvi forms, compounds ending in bhūya (bhūta) and ample literary words. This classical form reaches its height in Kuvalayamālā of Uddyotanasūri. This monumental Campūkāvya, full of rich cultural data is written in the last lap of the 8th Century.
When we cast a glance to the 9th Century - literary, it is seem that the variety of subjects in remarkable. JM. works in this century are concerned to Philosophy, Anthology, Didactic, Karman, Hymns and Legendary histories. Silānka started the tradition of writing Caritas in JM, along with his commentaries on Acārānga and Sūtrakstānga. Bappabhatti wrote his anthology Tārayaņa, who was in the close contact with Vākpatirāja (Bappairāya) the poet of famous Mahārāșțri work Gaudavaho.
Virabhadra, beloging the 10th century, wrote his Prakirņakas viz. Ārāhanapadāyā, Aurapaccakkhāna, Causarana and Bhattapariņna in Arsa Prakrit form. The language and

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presentation of the subjects were so revered among the Svetāmbaras that the Prakirņakas were treated as a part of canonical literature. Devsana's works on logic, Devendrasûri's Kalakācārya Kathānaka, Dhanapāla's celebrated lexicon of Prakrit words and Nanditādhya's work on metrics (viz. Gähālakkhana) are the remarkable treatiscs of this century. Pradyumna's off-bcat stories are also noteworthy which are included in Mülasuddhipagaraņa. Carita tradition is continued in this century.
In the 11th Century, we find nine Caritas written in JM. which are published up till now. Three of them are written by Devendra alias Nemicandra, famous author of Sukhabodhā, a comm. on Uttarādhyayana. Dhancśvara's Surasundaricariya gives sole importance to a woman character which is unique and has given rise to the tradition of women-centered Caritas. Many Kathākosas are written in which Devendra's Akkhāṇamaņikosa, Gunacandra's Kahārayanakosa and Jincśvara's Kathakośaprakaraña are most important. Maheśvara's Nāņapañcamikaha started the tradition of Vratakathas. Prakaranas and Kulakas are the new literary forms developed in this century.
12th Century seems to be very crucial in the history of JM. literature. Tendency of writing in JŚ, is almost stopped. The number of Skt. works of Šve. and Dig. are rapidly increasing. JM, Works are almost equal to that of Skt. works. Apabhramsa works in this century had seen to be taken classical literary form. Digambara writers are writing Apa. works with full enthusiasm. Detailed grammer of Apa. is written by Hemacandra in his Siddhahemavyákaraņa along with the examples of Apa. verses chosen from non-Jain background. The peak point of Jain logic is seen in Pramāṇamīmāṁsā, a celebrated Skt. work of Kalikalăsarvajña Hemacandra. He continued the tradition of JM. writings by presenting his unique lexical works Deśināmālā and Kumārapālacarita. Maladhāri Hemacandra wrote the Tippanas on canons, Malaygiri's huge commentarial work is the speciality

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of this century. Municandra wrote five Kulakas and three Prakaranas. His Vanaspatisaptatikā is remarkable. Sricandra wrote in JM. and Skt. very fluently.
In the 13th Century, JM. literature is comparatively less than Skt. and Apabharamsa literature is steadily growing.
Thakkura Pheru, a treasurer of Allauddin Khilji wrote many scientific and technical works in 14th Century. His small treatises are extremely important in JM. literure. These treatises are dedicated to Numismatics, Metallurgy, Mathematics, Astrology, Gemmology and Architecture. Ratnasekhara wrote on Ethics, Karaṇānuyoga, Caraṇānuyoga and Caritas. Jinaprabha's Vidhimārgaprapā is an authentic work on rituals. Growing ritualistic tendencies in Jain religion arc reflected in Jinaprabha's other works also. Jayavallabha's anthology called Vajjālagga and Nayacandra's Prakrit drama - Sațțaka are two remarkable works of this century.
In the 15th Century, JM. works show declining tendency. Jinaharsa, Somacandra, Subhavardhana, Sakalakirti and Cäritravardhana wrote in JM. but the variety of subjects and literary forms is not seen. Caritas and Kathākoșas are ample in number but lack in originality and imitation prevail over creativity.
This is the brief sketch of JM. literature from 3rd Century A.D. up to 15th Century A.D..
CONCLUSION Important Observations about JM. Literature : * In no other Prakrit language than JM. such a huge
literature is produced in India for such a long period (from 3rd Cen A.D. up to 15th Con. A.D.) Since the Dig. had already chosen Sauraseni for their literary activities, Šve. writers had naturally undertaken Mahārāstri.

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* Mahārāştri was understandable in the bigger middle
region of India during this period. * Skt. was the medium of higher education, so naturally
Scientific and Technical works and Classical literature of non-Jain traditions is ample in quality and quantity. Lord Mahāvira was very keen about his religions sermons through Prakrit medium. JM. played the role of Rāstrabhāsā at that time. Now-a-days though the medium of higher educaiton is English, still Hindi possesses a status of Rāștrabhāsā, likewise side by side with the regional colloquial languages and Skt., JM, played an important role. Sve.writers continued JM, writings followings the footsteps of Lord Mahavira. The earlier Sve. Jain Acāryas like Bhadrabāhu, Kālakācārya, Pādalipta etc. were closely associated with Mahảrāstra and specifically Pratisthāna. Nearly for six centuries Satavahanas ruled over Mahārāștra who were
pro-prakrit by nature and liberal in religious matters. * JM. had undergone three distinct stages during this long
period of twelve centuries.
(i) Ist Stage : 3rd to 6th Century.
The various Niryuktis, Bhāsyas, Cūrņis and the narrative works like Paumacariya, Vasudevahindi and others may be taken to represent the archaic form of JM.. It was infludnced by Ardhamāgadhi.
(ii) Ilnd Stage : 7th to 10th Century.
In its classical form, as represented by Haribhadra, Uddyotanasūri, Šilānka and Dhanapāla, it shows influence of Skt. but still maintaining tendencies of colloquial languages in variety of forms and the use of Desi words.
(iii) IIIrd Stage : 11th to 15th century. The late form of JM. is best seen in the stories of Devendra

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94 अनुसन्धान 46 in Utt. Sukh, and the anthology called Vajjalagga. Here we see a strong influence of the Apabharamsa dialects making it felt both in its phonology and grammar. This Apa. influence originates from the spoken languages of the authors. After 15th Century we see that JM. is declining and Apa. is increasing. From the 16th and 17th Centuries, the history of our modern Indo-Aryan Languges Starts. Though variety of subjects and literaty forms is obviously seen in JM. literature, it is a fact that scientific and technical works as well as words on Logic are comparatively much less than in Skt. But the role played by JM, in providing rich Cultural, Social and Religious data is really very useful in understanding Indian culture in better manner. No other Prakrit language than JM. is capable in throwing light on the life of masses in India during this long period. Clo. Ganeshkhind ___Pune, 411007 BIBLIOGRAPHY 1. जैन साहित्य का बृहद् इतिहास भाग 1 से 6, पार्श्वनाथ विद्याश्रम शोध संस्थान, वाराणसी 5, 1973 2. प्राकृत साहित्य का इतिहास, डॉ. जगदीशचंद्र जैन, चौखम्बा विद्याभवन, वाराणसी, 1985 3. प्राचीन भारताचा सांस्कृतिक इतिहास, गायधानी, राहुरकर, कॉंटिनेन्टल प्रकाशन, पुणे 2, 1961 4. प्राचीन भारताचा राजकीय इतिहास, ले. हेमचंद्र रायचौधुरी, अनु. आठवले, बोपर्डीकर, ___डायमंड पब्लिकेशन, पुणे 30. 2006 4. Dictionary of Prakrit Languges, Fascicule 1, A.M. Ghatge, 1993 6. पाइअ-सद्द-महण्णवो, उपोद्घात-पं. हरगोविंददास शेठ, मोतीलाल बनारसीदास, दिल्ली, 1986 7. विविधतीर्थकल्प, जिनप्रभ, सिंघी जैन ज्ञानपीठ, शान्तिनिकेतन, 1934 8. प्रबन्धकोष, राजशेखर, सिंघी जैन ज्ञानपीठ, स. जिनविजय, शान्तिनिकेतन, 1935 9. प्रभावकचरित, प्रभाचन्द्र, सिंघी ज्ञानपीठ, सं. जिनविजय, अहमदाबाद, 1940 / 10. प्रबन्धचिन्तामणि, मेरुतुग, सिंघी जैन ज्ञानपीठ, सं. जिनविजय, शान्तिनिकेतन, 1933