Acharya Hemchandra Ek Yuga Purush

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Acharya Hemchandra: A Man of an Era

Acharya Hemchandra is presented as a luminous star in the constellation of Indian intellect and a significant figure in the Shvetambara Jain tradition after Acharya Haribhadra. Like Haribhadra, Hemchandra was a prolific creator of diverse literature across various subjects, demonstrating a multifaceted personality and extensive knowledge. His genius was recognized early in life by his Guru, Acharya Devachandra, who took him under his tutelage at a young age. Hemchandra's upbringing was influenced by a family environment that fostered religious tolerance, likely due to his father being a Shaivite and his mother a follower of Jainism, a common occurrence in Gujarat during that era.

Religious Tolerance and Universalism:

Despite his unwavering devotion to Jainism, Hemchandra was deeply tolerant of other faiths. This trait was possibly inherited from his family and further strengthened by the Jain principle of Anekantavada (the doctrine of manifold aspects). While he authored critical works like 'Anyayogavyavachchhedadvatrinshika' analyzing other philosophical viewpoints, this was seen as a necessary academic engagement in a period of intense philosophical debate, rather than an indication of religious narrowness. His devotional works like 'Mahadevastotra' and his practical life demonstrate a genuine religious liberality. He interacted with prominent figures like Jayasingh Siddharaj without attempting to convert them, and there's no record of him disrespecting scholars of other traditions in Siddharaj's court. While he influenced Kumarapala to adopt Jainism, this stemmed from Kumarapala's deep respect for Hemchandra, especially after the Acharya saved his life and helped him gain his kingdom. Hemchandra encouraged the spread of Jain principles of ahimsa (non-violence) and ethical values through Kumarapala but never fostered religious fundamentalism. Kumarapala's continued respect for Shaivism and Hemchandra's own participation in the renovation of the Somnath temple and recitation of the 'Mahadevastotra' serve as strong evidence of his religious broad-mindedness. The 'Mahadevastotra' itself emphasizes that true reverence is for those who have overcome attachment and aversion, regardless of whether they are Brahma, Vishnu, Mahadev, or Jina.

Defining True Religion:

Hemchandra was a proponent of religious tolerance but was also cautious about the promotion of false beliefs and superstitions in the name of religion. He clearly stated that a religion where deities or revered beings are driven by passion and aversion, where religious leaders are not celibate, and where compassion and mercy are absent, is essentially irreligion. He believed the object of worship could be anyone – Brahma, Vishnu, Shiva, or Jina – but the essential qualification was freedom from attachment and aversion. Similarly, a true guru must be celibate, virtuous, and possess true knowledge, not one who is greedy, eats indiscriminately, is possessive, or propagates false teachings. He emphasized that one deeply immersed in violence and possessiveness cannot guide others to salvation, just as the destitute cannot make others wealthy. For Hemchandra, a virtuous, non-possessive, and celibate individual is worthy of being a guru. He also maintained a clear perspective on the nature of religion itself, believing that any path devoid of compassion and mercy, or one that prioritizes the fulfillment of desires and lacks restraint, is not true religion. Religions tainted by violence are not dharma but rather causes of continued transmigration. Thus, while advocating religious tolerance, Hemchandra insisted that irreligion should not be fostered under the guise of religion. For him, religion was not about specific rituals but about virtuous conduct marked by compassion and universal welfare. He lamented that short-sighted individuals consider violence as dharma, abandoning a beneficial religion whose foundations are forgiveness, virtue, and compassion.

The Rationale Behind Universal Religious Harmony:

The text cites Pandit Becherdasji to explain the necessity of universal religious harmony according to Hemchandra. In the court of Jayasingh Siddharaj, Hemchandra presented his views on this matter, highlighting the dangers of religious intolerance. He argued that while patriotism and valor are important, the absence of religious tolerance leads to narrowed affection and makes valor degenerate into madness, resulting in bloodshed and the devastation of nations. The destruction of the Somnath temple and conflicts in the South serving as examples. He warned that if religious fanaticism entered Gujarat, the land and its people would face ruin. He further elaborated that just as various states and rulers bowed to the command of King Siddharaj, similarly, despite differences in religious practices, all should follow the command of the One Supreme Being with wisdom. This, he believed, would ensure the welfare of the nation and its people. Engaging in disputes about which religion is true or false, old or new, would lead to collective destruction. He emphasized that religious practices are merely frameworks developed based on eligibility to attain a pure religion, and conflicts based on scripture are never-ending. Therefore, a tolerant approach is essential.

Hemchandra: Protector of Women:

While Hemchandra, in his 'Yogashastra,' echoed the sentiments of previous Jain acharyas regarding the need for celibacy in spiritual practice by criticizing women's perceived fickleness, cruelty, and bad conduct, it would be an oversimplification to consider him merely a critic of women. He recognized the importance of nari dharma (women's dharma) which includes adherence to vows of non-violence, associating with saints, and serving parents and elders. Hemchandra's significant contributions to the prestige and welfare of society are remembered for ages. He persuaded King Kumarapala to abolish the cruel practice of confiscating the property of widows and childless women, thereby granting women property rights and enhancing their social status, and rescuing countless widows from difficult circumstances. He restored to women their lost dignity.

Acharya Hemchandra and Gujarat's Moral Revolution:

Hemchandra's influence over Siddharaj and Kumarapala brought about a significant moral revolution in Gujarat, a remarkable achievement that continues to impact the state's populace. He used his influence to inspire the common people towards non-violence and ethical conduct. Through Kumarapala, he strived to eradicate violent tendencies and negative practices from society. Beyond prohibiting hunting and animal sacrifice, he also championed the abolition of alcohol consumption and gambling through royal decrees. He not only issued these orders but also motivated the populace to adhere to them, thereby instilling a sense of civic responsibility. He created an environment in Gujarat and its surrounding regions that fostered broad patriotism and valor, but importantly, also religious tolerance. He understood that a lack of religious tolerance contracts love and turns valor into arrogance, leading to bloodshed and desolation. He cited the destruction of the Somnath temple and religious conflicts in the South as warnings. He cautioned that religious fanaticism would undoubtedly destroy Gujarat. He further stated that just as different kingdoms function under Siddharaj's command, similarly, despite differing religious practices, everyone should adhere to the command of the Supreme Being with wisdom for the welfare of the nation and its people. He warned that religious disputes would lead to everyone's downfall. He viewed religious practices as mere frameworks to achieve pure religion, emphasizing that scriptural conflicts are endless, unlike warfare. Therefore, a tolerant approach is paramount.

Hemchandra: A Protector of the People:

In Hemchandra's view, the king's most crucial duty is to care for the joys and sorrows of his subjects. As a royal preceptor, Hemchandra was in close contact with the common people. On one occasion, while visiting a poor devotee, he received only dry bread and coarse cloth as alms. Upon returning to court in this attire and with a distracted mind, Kumarapala inquired if he had made a mistake. Hemchandra replied that while dry bread and coarse cloth are suitable for monks, it is not befitting a king whose subjects suffer such hardship. He characterized such a king not as a protector of dharma but as a cause of hell. He contrasted the king's immense wealth with the people's lack of basic necessities like clothing and food, deeming it improper. It is said that influenced by Hemchandra's counsel, the king ordered that the state provide clothing and food to the poor in the city. Thus, although Hemchandra lived as a monk, he was always ready to work for the welfare of the world and alleviate the suffering of the poor, even using his influence in the royal court to achieve these goals. He believed that a religious person must also be a good citizen and that becoming a good citizen is a necessary prerequisite for entering the path of religious life. He outlined 35 virtues essential for a good citizen, including earning wealth righteously, observing common decorum, marrying into a good family, being God-fearing, following customs, avoiding slander, living in a balanced dwelling, associating with the virtuous, serving parents, avoiding disruptive places, refraining from reprehensible acts, spending according to income, dressing according to social status and prosperity, possessing eight qualities of intellect, always listening to religious discourses, abstaining from food when indigestion occurs, eating healthily, balancing dharma, artha, and kama, serving guests, mendicants, and the needy, avoiding false beliefs, supporting virtuous people, abandoning customary practices and seasonal rituals that are forbidden, and knowing one's own capabilities. This comprehensive list of virtues demonstrates Hemchandra's vision for an ideal citizen and a harmonious society.

Hemchandra's Literary Endeavors:

Hemchandra's significant contributions to Gujarat and Indian culture were primarily through his literary genius. He authored works in various disciplines, including lexicons like 'Abhidhan-Chintamani,' 'Anekarthasangraha,' 'Nighantukosha,' and 'Deshinamala.' He also produced grammatical works like 'Siddha-Hem-Shabdānushāsana,' 'Lingānushāsana,' and 'Dhātupārāyana.' Beyond these, he wrote works on rhetoric ('Kāvyanushāsana') and prosody ('Chhandonushāsana'). Notably, in these theoretical texts, he incorporated elements of Sanskrit, Prakrit, and Apabhramsha, thereby addressing neglected grammatical aspects. For practical application, he composed mahakavyas like 'Dvyāśraya' in Sanskrit and Prakrit. Hemchandra was not just a literary scholar but also deeply versed in religion and philosophy, authoring profound works like 'Anyayogavyavachchhedadvatrinshika,' 'Ayogavyavachchhedadvatrinshika,' and 'Pramāṇamīmāṁsā,' as well as the devotional treatise 'Yogashastra.' His 'Triṣaṣṭiśalākāpuruṣacaritra' is a significant compilation of Jain mythological and historical narratives. His ability to master and elevate every field he touched earned him the title 'Kalikal Sarvajna' (Omniscient of the Kali Age). His grammatical works revolutionized the study of grammar, making it more accessible and influencing later Brahmanical traditions. His lexicons, rhetorical works, and prosody texts are also highly regarded. His 'Triṣaṣṭiśalākāpuruṣacaritra' and its appendix 'Pariśiṣṭa Parva' are important for understanding Jain religious and historical material. The profound impact of his 'Yogashastra' and other works is evident in their continuous influence on subsequent scholars. His vast literary output, estimated to be around two hundred thousand verses, underscores his prolific nature.

Hemchandra: A Spiritual Seeker:

Despite his extensive literary achievements and role as a royal preceptor, Hemchandra was fundamentally a spiritual seeker. Although much of his life was dedicated to literary creation, promoting Jainism in Gujarat, and influencing politics, he eventually experienced a spiritual awakening after a reproach from his Guru. When Kumarapala sought a way to immortalize his fame, Hemchandra suggested renovating the Somnath temple and establishing a new era by freeing the country from debt. When Kumarapala, lacking sufficient funds, asked for a way to acquire wealth, the idea arose to invite Hemchandra's Guru, Devachandra Suri, to use his alchemical knowledge (Swarna Siddhi Vidya) to generate vast wealth. Devachandra Suri agreed to come to Patan at the request of the king, his beloved disciple Hemchandra, and the lay Jains. However, upon learning that his presence was sought for worldly pursuits, he not only departed from Patan but also rebuked Hemchandra for straying from spiritual discipline and becoming engrossed in worldly ambitions. He advised Hemchandra to strive for transcendental fame rather than just worldly recognition, questioning the utility of spiritual development that hinders one's own spiritual progress. This critique awakened Hemchandra to his mistaken ambitions, and he turned towards introspection and spiritual practice. The guilt of this realization and the disturbance he caused to his Guru's spiritual path troubled Hemchandra deeply, indicating that he was not merely a literary figure or royal preceptor but also a spiritual aspirant. The vastness of Hemchandra's personality and achievements cannot be fully captured in words, and his thoughts and teachings remain relevant even today. The text concludes with a wish that by drawing inspiration from his great personality, India could be saved from the current tragedies of violence, animosity, and conflict.