Perculiarities of Jain Maharastri Literature

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

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Disembara 2008 Perculiarities of Jain Maharastri 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 Maharastri literature. In this paper, Iwill try to draw a brief sketch of Jain Maharastri 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 Ardhamagadhi and that of Digambaras in Jain Sauraseni. Vacaka Umasvati introduced Sanskrit in Jain literature by writing Tattvarthsutra in Sutra style (4th Cen. A.D.). Many Sve, and Dig. Acaryas continued their writing in Skt., the language of classes, up to 15th Cen. A.D.. Acarya Bhadrabahu (IInd) started commentarial work on Ardhamagadhi canons in Jain Maharastri in the 3rd Cen.A.D.by writing his Nijjuttis. All Sve. Acaryas 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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86 anusandhAna 46 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 Maharastri. 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 Apabhramsa 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 Acaryas 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. Maharastri and Jain Maharastri In Bharata's Natyasastra, (2nd-3rd Cen. B.C.) Bhasas and Vibhasas are mentioned. Maharastri is not enumerated in it. Some Scholars try to prove that Daksinatya of Bharata is Maharastri. Others did not agree with it. In Canda's PrakTtalaksana (3rd 4th Cen. A.D.) Vararuci's Prakstaprakasa (6th Cen. A.D.) and in Siddhahemavyakarana (12th Cen.A.D.) Maharastri is treated in the beginning as Samanya Prakrta or Arsa Praksta. From the date of Dandin (6th Cen A.D.) onwards it is named Maharastri and is thought to be the best Prakrit in which famous epics were composed. (Dandin-Kavyasdarsa 1.35). He says that the language originated in Maharastra is Maharastri. Dr. Hornle points out that 'Maharastra includes Rajputana and Madhyadesa 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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Disembara 2008 16 Maha-rastra (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 Maharstri used by Jain Acaryas. 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 Maharastri used by non-Jain authors in Skt. dramas, Epics and Anthologies like Gahasattasai was quite favorable for poetical compositions. Jain Acaryas used it for both, i.e. poetry as well as prose. The scholars like Jacobi and Pischel named it as Jain Maharastri. The name become very popular and accepted by late Dr. A.M.Ghatge in Prakrit-English comprehensive dictionary. Svetambara 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 Maharastri. During this period, the differences between Sve. and Dig, were quite clear. Since Dig. had already started their philosophical writings in Sauraseni, naturally Sve, writers chose Maharastri 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 Acaryas with Mabarastra : Due to various reasons like severe famines, political unrest and foreign invasions, the religious activities of Jain Samgha were naturally shifted towards Madhya-desa and Southern lands From the legendary histories of Jainas (viz. Vividhatirthakalpa, Prabandhakosa, Prabhavakacarita etc.) it is known that many influential Sve. Acaryas were in close contact with Maharastra. It is known from the history of Ancient India that after the death of Asoka, Andhrabhrtya Satavahana Kings ruled over

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6 anusandhAna 46 Maharastra from 3rd Century B.C. up to 3rd Century A.D.. In Prabandhakosa, Rajasekhara mentions, sAtavAhano'pi krameNa dakSiNApathamanRNaM vidhAya tApItIraparyaMta cottarApathaM auferal faatriarki uratastel (Prabandhakosa. pp.66-74) The 17th king of this dynasty was Hala Satavahana, who become famous for his anthology viz. Gahasattasai. Gunadhya who is famous for his paisaci narrative Vaddakaha, is said to be an honoured poet in the assembly of Satavahana. Through all these legendary histories it is evident that all the Satavahanas were interested in Prakrits and especially in Maharastri. Pratistana (or Paithana) and Nasikya were the capital cities of Satavahanas. According to Prbandhakosa, Niryuktikara Bhadrabahu and Varahamihira were two brahmin brothers, residents of Pratistana. Various legendary stories of both are mentioned in this Prabandha. The famous 'Uvasaggahara Stotra' was composed by Bhadrabahu in his stay at Pratistana. After the time-lapse of 800 years, it was necessary to write explanatory notes on Ardhamagadhi canons. It was very much logical to write it in Prakrit, in continuation with the spirit of Lord Mahavira. Bhadrabahu wrote ten Niryuktis in Prakrit Gatha form. Since he was the resident of Pratstana hc chose Maharastri language which was naturally influenced by Ardhamagadhi. Further Sve. Acaryas wrote their Bhasya and Curnis following the tradition laid down by Bhadrabahu IInd. The famous Jain Acarya Kalaka (4th Con A.D.) came to Pratistana in the last lap of his wanderings. He had discussions with Satavahana about the date of Paryusana. After this incidence, Kalaka stayed at Pratistana until his death. Due to this association, there are at least three Kalakacarya-kathanakas written in JM. which were critically edited by Sten Konow. Padaliptacarya is a frequently quoted Sve. Acarya of sth Century. It is noted in Prabandhakosa that the arrived at Pratistana and created a Campukavya named Tarangalola. ( T o pp.

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Disembara 2008 11-14) ) This beautiful literary work (which is not available now) inspired many poets to write their poetries in JM. The famous logician Siddhasena Divakara, his Guru Vrddhavadi and Santisuri, the first commentator of Uttaradhyayana were also closely connected with Pratistana and Nasikya during their wanderings. This legendary and historical data is sufficient to throw light on the background of the bulk of Jain Maharastri literature, Special Features of JM. Literature : Niryuktis on 10 Ardhamagadhi canons, some of the Prakirnakas, two Culikasutras, three Bhasyas along with Visesavasyaka and Curnis of Jinadasagani - the language of all these works is generally known as Arsa Praksta because it is influenced by Ardhamagadhi. Though Maharastri clements are prominent, still we find samc linguistic charactristics of Magadhi and Sauraseni. Vimalsuri's Paumacariyam (4th Cen A.D.) is also included in this category. This narrative poetry was written excluding the impossible and illogical elements of ValmikiRamayana. This first Jain Ramayana inspire many writers to present Ramayanakatha in Jain manner. The poetic justice given to the female characters (viz. Sita, Anjana, Kaikeyi and Mandodari) is unique in itself. Vasudevahindi jointly written by Samghadasa and Dharmasena in 5th Cen. A.D. is also noted as a grant narrative presented in Arsa Praksta or old Jain Maharhastri. 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 Vaddakaha of Gunadhaya. In the 6th or 7th Century, the great Sve. logician Siddhasena wrote Sanmatitarka in JM. in which he discussed the Nayas, in a comprehensive manner on the view of Anekantavada. Sanmati is one of the very few JM. works on logic.

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Po anusandhAna 46 Haribhadra is the most celebrated, honoured and versatile author in the 8th century. Throughout his life he wandered in Rajasthana and Gujrat and never visited Maharastra. It seems that with a sound background of Skt. he acquired the skills in JM.and produced (i) a huge prose narrative like Samaraiccakaha, (ii) a unique satirical work like Dhuttakkahana which inspired Skt. Dharamapariksa and Apabhramsa 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 Dasaveyaliya. 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 Maharastri. His vocabulary consists of a lot of old Gujrati desi words, influence of Skt, in the use of cvi forms, compounds ending in bhuya (bhuta) and ample literary words. This classical form reaches its height in Kuvalayamala of Uddyotanasuri. This monumental Campukavya, 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. Silanka started the tradition of writing Caritas in JM, along with his commentaries on Acaranga and Sutrakstanga. Bappabhatti wrote his anthology Tarayana, who was in the close contact with Vakpatiraja (Bappairaya) the poet of famous Maharastri work Gaudavaho. Virabhadra, beloging the 10th century, wrote his Prakirnakas viz. Arahanapadaya, Aurapaccakkhana, Causarana and Bhattaparinna in Arsa Prakrit form. The language and

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Disembara 2008 91 presentation of the subjects were so revered among the Svetambaras that the Prakirnakas were treated as a part of canonical literature. Devsana's works on logic, Devendrasuri's Kalakacarya Kathanaka, Dhanapala's celebrated lexicon of Prakrit words and Nanditadhya's work on metrics (viz. Gahalakkhana) are the remarkable treatiscs of this century. Pradyumna's off-bcat stories are also noteworthy which are included in Mulasuddhipagarana. 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 Sukhabodha, a comm. on Uttaradhyayana. Dhancsvara's Surasundaricariya gives sole importance to a woman character which is unique and has given rise to the tradition of women-centered Caritas. Many Kathakosas are written in which Devendra's Akkhanamanikosa, Gunacandra's Kaharayanakosa and Jincsvara's Kathakosaprakarana are most important. Mahesvara's Nanapancamikaha 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 JS, is almost stopped. The number of Skt. works of Sve. 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 Siddhahemavyakarana along with the examples of Apa. verses chosen from non-Jain background. The peak point of Jain logic is seen in Pramanamimamsa, a celebrated Skt. work of Kalikalasarvajna Hemacandra. He continued the tradition of JM. writings by presenting his unique lexical works Desinamala and Kumarapalacarita. Maladhari Hemacandra wrote the Tippanas on canons, Malaygiri's huge commentarial work is the speciality

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92 anusandhAna 46 of this century. Municandra wrote five Kulakas and three Prakaranas. His Vanaspatisaptatika 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, Karananuyoga, Carananuyoga and Caritas. Jinaprabha's Vidhimargaprapa is an authentic work on rituals. Growing ritualistic tendencies in Jain religion arc reflected in Jinaprabha's other works also. Jayavallabha's anthology called Vajjalagga and Nayacandra's Prakrit drama - Sattaka are two remarkable works of this century. In the 15th Century, JM. works show declining tendency. Jinaharsa, Somacandra, Subhavardhana, Sakalakirti and Caritravardhana wrote in JM. but the variety of subjects and literary forms is not seen. Caritas and Kathakosas 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, Sve. writers had naturally undertaken Maharastri.

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Disembara 2008 93 * Maharastri 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 Mahavira was very keen about his religions sermons through Prakrit medium. JM. played the role of Rastrabhasa at that time. Now-a-days though the medium of higher educaiton is English, still Hindi possesses a status of Rastrabhasa, 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 Acaryas like Bhadrabahu, Kalakacarya, Padalipta etc. were closely associated with Maharastra and specifically Pratisthana. Nearly for six centuries Satavahanas ruled over Maharastra 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, Bhasyas, Curnis and the narrative works like Paumacariya, Vasudevahindi and others may be taken to represent the archaic form of JM.. It was infludnced by Ardhamagadhi. (ii) Ilnd Stage : 7th to 10th Century. In its classical form, as represented by Haribhadra, Uddyotanasuri, Silanka and Dhanapala, 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 anusandhAna 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. jaina sAhitya kA bRhad itihAsa bhAga 1 se 6, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI 5, 1973 2. prAkRta sAhitya kA itihAsa, DaoN. jagadIzacaMdra jaina, caukhambA vidyAbhavana, vArANasI, 1985 3. prAcIna bhAratAcA sAMskRtika itihAsa, gAyadhAnI, rAhurakara, kaoNMTinenTala prakAzana, puNe 2, 1961 4. prAcIna bhAratAcA rAjakIya itihAsa, le. hemacaMdra rAyacaudhurI, anu. AThavale, boparDIkara, ___DAyamaMDa pablikezana, puNe 30. 2006 4. Dictionary of Prakrit Languges, Fascicule 1, A.M. Ghatge, 1993 6. pAia-sadda-mahaNNavo, upodghAta-paM. haragoviMdadAsa zeTha, motIlAla banArasIdAsa, dillI, 1986 7. vividhatIrthakalpa, jinaprabha, siMghI jaina jJAnapITha, zAntiniketana, 1934 8. prabandhakoSa, rAjazekhara, siMghI jaina jJAnapITha, sa. jinavijaya, zAntiniketana, 1935 9. prabhAvakacarita, prabhAcandra, siMghI jJAnapITha, saM. jinavijaya, ahamadAbAda, 1940 / 10. prabandhacintAmaNi, merutuga, siMghI jaina jJAnapITha, saM. jinavijaya, zAntiniketana, 1933