Acharya Hemchandra Ek Yugpurush

Here is a comprehensive summary of the provided Jain text about Acharya Hemchandra:

Acharya Hemchandra: A Man of the Era

This text presents Acharya Hemchandra as a luminous star in the constellation of Indian scholars, particularly within the Shvetambar Jain tradition. Following Acharya Haribhadra, Hemchandra is highlighted as a prolific and influential literary creator whose vast output spanned numerous disciplines. He was a gifted and impactful Jain Acharya from Gujarat, whose multifaceted literary works reflect the breadth of his personality and knowledge. His creative genius encompassed poetry, metrics, grammar, lexicography, storytelling, philosophy, spirituality, and yogic practices. Uniquely, he excelled in creating both religious and secular literature. Notably, the same Modh vanik community that produced Mahatma Gandhi also gave birth to Acharya Hemchandra.

Early Life and Influences:

Born in 1088 CE in Dhandhuka, Gujarat, to Sheshthicha Chachig and mother Pahini, Hemchandra's upbringing was influenced by his father's Shaivism and his mother's Jainism. This interfaith family environment, common in ancient India, is credited with fostering his spirit of religious tolerance and synthesis. His spiritual and intellectual journey began in childhood when his diksha guru, Acharya Devachandra, recognized his prodigious talent and took him under his tutelage. This early initiation and rigorous study in Dharma, philosophy, and literature laid the foundation for his multifaceted genius.

Religious Tolerance and Syncretism:

While deeply devoted to Jainism, Acharya Hemchandra was also profoundly tolerant of other faiths, a trait inherited from his family. His critiques of other philosophical systems, as seen in his work "Anyayogavyavachchhedadvātrinśikā," are presented not as intolerance, but as a necessary engagement in the dialectical discourse of his era. His practical life and compositions like the "Mahadevastotra" reveal his genuine religious broad-mindedness. He did not attempt to convert Jayasimha Siddharaja, with whom he was associated before Kumarapala, and showed respect to scholars of other traditions in the royal court. While his influence led Kumarapala to embrace Jainism and promote it, Hemchandra's primary role was in saving Kumarapala's life and securing his kingdom. Kumarapala's adherence to Jainism stemmed from his deep devotion to Hemchandra, further amplified by the Acharya's propagation of non-violence and ethical values. Importantly, Hemchandra never fostered religious fanaticism in the king, encouraging him to remain tolerant towards Shaivism. His participation in the renovation and consecration of the Somnath temple and his composition of the "Mahadevastotra," where he offered prayers to "Mahadev" and "Jin" with a universal interpretation of devotion to those free from attachment and aversion, clearly demonstrate his commitment to religious liberality.

Defining True Religion:

Acharya Hemchandra, despite his tolerance, was vigilant against the propagation of false beliefs and superstitions in the name of religion. He declared that a religion characterized by deities or revered figures filled with attachment and aversion, religious leaders who were not celibate, and a lack of compassion and mercy, was in essence, irreligion. For Hemchandra, the object of worship (Upasya) was not as important as their freedom from attachment and aversion. Similarly, he emphasized that a spiritual guide must be celibate and virtuous, rejecting those who are driven by desires, lack discrimination in food, are attached to possessions, and impart false teachings. He powerfully articulated that one steeped in violence and possession could not liberate others, just as the impoverished could not enrich others. True spiritual guidance comes from the virtuous, non-possessive, and celibate. Regarding the essence of religion, Hemchandra believed that any path lacking compassion and mercy, aiming solely for the fulfillment of desires, and devoid of self-restraint, could not be considered religion. He asserted that a religion corrupted by violence leads to cyclical suffering, not liberation. Therefore, while embracing religious tolerance, he strongly advocated against the perpetuation of irreligion under the guise of faith. For him, true religion was not about specific rituals but about universal ethics rooted in compassion and the welfare of humanity. He lamented that intellectually bankrupt individuals embraced violence as religion, abandoning the path of forgiveness, virtue, and compassion.

The Imperative of Universal Religious Harmony:

Acharya Hemchandra elucidated the necessity of universal religious harmony, as recorded by Pt. Bechardasji. In Jayasimha Siddharaja's court, Hemchandra argued that a nation lacking religious tolerance, even with patriotism and valor, was in peril. Religious intolerance contracts love and transforms valor into madness, leading to bloodshed and devastation, as evidenced by the destruction of the Somnath temple. He warned that the growing religious conflict in the South could spread to Gujarat, endangering its populace and state. He advocated that just as diverse regions within Gujarat followed King Siddharaja's commands, so too should people, despite their varied religious practices, adhere to the universal principles of the Divine with discernment. He stressed that religious disputes over the truth or falsity, or antiquity of faiths would lead to collective ruin. He saw existing religious frameworks as mere communal structures designed to achieve pure religion, not pure religion itself. He emphasized that while wars fought with weapons might end, conflicts based on scriptures are unending. Therefore, he urged the adherence to principles like non-violence, the company of saints, and service to parents, Brahmins, and ascetics, considering these as significant achievements in life. The contemporary relevance of his discourse on the nature and consequences of religious tolerance and intolerance is as potent today as it was during his time.

Acharya Hemchandra and Gujarat's Moral Revolution:

Hemchandra's significant contribution was the moral revolution he spearheaded in Gujarat by influencing Siddharaja and Kumarapala. He utilized his influence to guide the populace towards non-violence and ethical conduct, focusing on eradicating violent tendencies and negative customs. He secured royal decrees prohibiting hunting and animal sacrifice, as well as the consumption of alcohol and gambling. He not only enacted these laws but also motivated people to follow them, creating a distinctive atmosphere across Gujarat and its border regions. His "Mahavircharita" vividly depicts the impact of these measures, noting that even individuals from uncultured backgrounds abstained from harming small creatures. Forests became safe havens for animals, and the ban on alcohol led to the cessation of liquor vessel production and the recovery of those impoverished by its use. Gambling completely vanished from the state. The essence of this revolution towards a virtuous, addiction-free life continues to resonate in Gujarat to some extent, a testament to Hemchandra's extraordinary personality and influence.

Protector of Women and the Destitute:

While Hemchandra's "Yogashastra" contains some critical remarks about women's inherent fickleness, his significant efforts towards their honor and welfare ensure his lasting remembrance. Through his counsel to Kumarapala, he abolished the practice of confiscating the property of widows and childless women, thus securing property rights and social status for women, and alleviating the suffering of countless widows. He is credited with restoring dignity to women.

Guardian of the People:

Hemchandra believed a king's paramount duty was to ensure the welfare of his subjects. As a royal guru, he maintained close contact with the common people. Once, after receiving a meager alms of dry bread and coarse cloth from a destitute devotee, he appeared at the royal court in the same attire. When Kumarapala, sensing his distraction, inquired if he had erred, Hemchandra pointed out that a king under whose rule his subjects lived in hardship could not be called a true protector. He stated that such a king was more of a "king of the miserable" than a "lion king." He highlighted the incongruity of vast wealth alongside the deprivation of basic necessities for the people. Influenced by his words, the king ordered the distribution of clothing and food to the impoverished in the city. Thus, though a monk, Hemchandra consistently worked for the welfare of humanity and the alleviation of poverty, even leveraging his influence in the royal court.

Hemchandra the Sociologist:

As a monk, Hemchandra was keenly aware of the importance of well-ordered family and social life. He considered the upliftment of ordinary people's social lives as an essential duty of a spiritual leader. He believed that a prerequisite for spiritual advancement was becoming a responsible member of a civilized society, emphasizing that good citizenship was a crucial step towards a religious life. In his "Yogashastra," he outlined thirty-five essential qualities for a good citizen, including earning wealth justly, adhering to etiquette, marrying within a suitable lineage, being God-fearing, following societal customs, abstaining from slander, living in a well-balanced home, associating with virtuous individuals, serving parents, avoiding disruptive company, refraining from blameworthy acts, spending within one's means, dressing appropriately, possessing intellectual virtues, listening to religious discourses, practicing mindful eating, balancing Dharma, Artha, and Kama, serving guests, the needy, and the afflicted, avoiding false assertions, favoring virtue, abstaining from proscribed customs, possessing self-awareness and acting accordingly, steadfastness in vows, respecting the learned and elders, supporting dependents, foresight, expertise, gratitude, popularity, modesty, compassion, equanimity, helpfulness, victory over inner enemies like anger and desire, and control over the senses. Through this comprehensive enumeration, Hemchandra provided a framework for a life that fosters a harmonious and peaceful society, underscoring that religious attainment requires strong civic grounding.

Hemchandra's Literary Contributions:

Hemchandra's most significant contributions to Gujarat and Indian culture stemmed from his literary brilliance. He authored works across diverse fields. His lexicographical achievements include "Abhidhana-Chintamani," "Anekarthasangraha," "Nighantukosha," and "Deshinaamamaala." In grammar, he produced "Siddha-Hema Shabdanushasana," "Lingānushasana," and "Dhatupārāyana." Beyond dictionaries and grammar, he authored "Kāyānushasana" on rhetoric and "Chhandonushasana" on prosody, notably incorporating the study of Prakrit and Apabhramsha grammar alongside Sanskrit. To demonstrate the practical application of these theoretical works, he composed the epic "Vyāshraya" in Sanskrit and Prakrit. Hemchandra was not merely a literary scholar but also deeply knowledgeable in religion and philosophy, authoring profound works like "Anyayogavyavachchhedadvātrinśikā," "Ayogavyavachchhedadvātrinśikā," and "Pramana Mimamsa." In the spiritual realm, his "Yogashastra" is a seminal work on spiritual practice. His "Trishashti Shalaka Purusha Charitra" holds a special place in narrative literature. Whatever field Hemchandra embraced—literature, poetry, religion, or philosophy—he brought it to a state of completeness. His prolific literary output earned him the title "Kalikālasarvajña" (Omniscient of the Kali Age).

Evaluation of Hemchandra's Literary Legacy:

Hemchandra revolutionized the study and teaching of grammar, offering a new, accessible, and comprehensible system that influenced later Brahminical traditions, gradually eclipsing the earlier system of Panini's "Ashtadhyayi." His grammatical works are distinguished by his inclusion of relevant educational aphorisms in his commentary and by their comprehensive coverage of Sanskrit, Prakrit, and Apabhramsha. His lexicographical, rhetorical, and prosodic works are equally significant. His compilation of Jain religious and historical narratives in "Trishashti Shalaka Purusha Charitra" and "Parishishtaparva" is invaluable. While a full evaluation of all his works like "Yogashastra" and "Pramana Mimamsa" is not possible here, their emulation by later scholars attests to his profound influence not only on his disciples but also on subsequent Jain and non-Jain scholars. Muni Shri Punyavijayji estimates Hemchandra's total literary output to be around two hundred thousand verses, underscoring the magnitude of his creative endeavor.

Hemchandra the Ascetic:

It is crucial to remember that despite his stature as a great literary figure and influential royal guru, Hemchandra was fundamentally a spiritual aspirant. While much of his life was dedicated to literary creation, the propagation of Jainism in Gujarat, and maintaining his political influence, his dormant spiritual inclination was reawakened later in his life by a reproach from his guru. When Kumarapala sought his guru's advice on how to immortalize his fame, Hemchandra suggested two measures: the renovation of the Somnath temple and the establishment of his own era by liberating the entire country from debt. Kumarapala favored the latter, but lacked the necessary funds. He then sought Hemchandra's guidance on acquiring wealth. The plan was to invite Hemchandra's guru, Devachandrasuri, to Patan to use his spiritual knowledge of alchemy to generate immense wealth. Devachandrasuri arrived at Patan at the request of the king, his beloved disciple Hemchandra, and the patrons of Patan. However, upon learning the purpose of his summons, he not only departed from Patan but also admonished Hemchandra for straying from spiritual practice and pursuing worldly desires. He advised Hemchandra to strive for transcendental fame rather than worldly recognition, questioning the value of Jainism's influence if it stunted his own spiritual growth. It is said that this reproach made Hemchandra realize his misplaced ambition, leading him to turn inward and dedicate himself to spiritual practice. He reflected on how his pursuit of worldly recognition had not only diverted him from his own spiritual path but also disrupted his guru's practice. This pang of remorse continually troubled Hemchandra's soul, highlighting that he was not just a writer or a royal guru, but also a spiritual seeker.

In conclusion, Acharya Hemchandra's personality was so vast and great that it is impossible to fully capture in words. Moreover, his thoughts and pronouncements from his era remain relevant today. The author expresses a wish that by drawing inspiration from his great personality, India could be saved from the present tragedy of violence, animosity, and conflict.