Adhunik Bhashavigyan Ke Sandarbh Me Jain Prakrit

Here's a comprehensive summary of the Jain text "Ādhunik Bhāṣāvjñān ke Sandarbh me Jain Prākṛt" by Nagrajmuni, based on the provided PDF content:

The book, Ādhunik Bhāṣāvjñān ke Sandarbh me Jain Prākṛt (Jain Prakrit in the Context of Modern Linguistics), authored by Rashtrasant Munishri Nagrajji, explores the relationship between Jain Prakrit and the field of modern linguistics. It delves into the fundamental principles of linguistics, historical language development, and specifically positions Jain Prakrit within this broader academic discipline.

I. Introduction to Language and Linguistics:

• The Nature of Language: The text begins by establishing that language is an essential tool for human intellectual and emotional development. It emphasizes that the evolution of language is intrinsically linked to the progress of culture, philosophy, knowledge, and science. Language acts as a medium for expressing and disseminating human endeavors, and its study is crucial for understanding human civilization.
• Scientific Study of Language (Linguistics): The author highlights the surprising interconnectedness of languages across vast geographical distances. He notes the shared roots of seemingly disparate languages like French and English with Indian languages such as Hindi, Bengali, Gujarati, Marathi, Punjabi, and Rajasthani. Similarly, the connection between Indian languages and ancient Western languages like Greek, Latin, and German is presented as a significant area of linguistic inquiry. This comparative and critical study of language origins and development forms the basis of linguistics.
• Branches of Linguistics: The text outlines the core branches of linguistics:
  • Phonology (Dhvani-vijñān): The study of sound as the fundamental basis of language, including its production, transmission, perception, and changes.
  • Morphology (Rūp-vijñān): The analysis of word formation, including the study of inflections (vibhakti), prefixes (upasarg), and suffixes (pratyay), and their development.
  • Semantics (Artha-vijñān): The study of the relationship between words and their meanings, and how meanings evolve over time. The author stresses its importance, even when some modern linguists try to separate it.
  • Syntax (Vākya-vijñān): The study of sentence structure, word order, and how words combine to convey meaning.
  • Etymology (Nirvacan-śāstra/Vyutpatti-vijñān): The study of word origins and their historical development.

II. Historical Linguistic Developments in India:

• The Vedāṅgas: The text discusses the six Vedāṅgas (auxiliary disciplines for understanding the Vedas), highlighting their relevance to linguistics.
  • Śikṣā (Phonetics): Emphasizes the importance of correct pronunciation and intonation of Vedic Sanskrit, with Prātiśākhyas being crucial texts for this.
  • Vyākaraṇa (Grammar): This section focuses on the foundational work of Indian grammarians.
    • Yāska: His work Nirukta is presented as a significant contribution to etymology, analyzing Vedic and classical languages. Yāska's view that words derive from roots is discussed.
    • Pāṇini: Revered as the greatest grammarian, Pāṇini's Aṣṭādhyāyī is lauded for its comprehensive and scientific treatment of Sanskrit grammar, including phonology and morphology. His work is considered a monumental achievement in human intellect.
  • Nirukta (Etymology): Discussed in relation to Yāska's work.
  • Chandas (Prosody), Jyotiṣa (Astronomy), and Kalpa (Ritual Manuals): While mentioned as Vedāṅgas, their direct relevance to linguistics is less emphasized than the others.
• Post-Pāṇinian Grammarians: The text mentions Kātyāyana (Vārttikakāra) and Patañjali (Mahābhāṣyakāra) who further elaborated on Pāṇini's work, with Patañjali's Mahābhāṣya noted for its philosophical analysis of language.
• Other Grammatical Traditions: Besides Pāṇini's tradition, other grammatical schools like Jainendra, Śākaṭāyana, Hema Candra, Kātantra, Sārasvata, and Vopadeva are briefly mentioned.
• Linguistic Insights in Other Indian Philosophical Systems: The text notes that linguistics was also touched upon in Nyāya (logic), Mimāṃsā (ritualistic philosophy), and Kāvyashāstra (poetics). Nyāya philosophers explored the psychological aspects of language, Mimāṃsā delved into word-meaning relationships and sentence structure, and Kāvyashāstra analyzed word-powers and figures of speech.

III. Linguistic Thought in the West:

• Ancient Greek Contributions: The author discusses the early linguistic inquiries in Greece.
  • Socrates: Raised questions about the natural vs. conventional relationship between words and meanings.
  • Plato: Made contributions to phonology by classifying Greek sounds and discussed the relationship between language and thought.
  • Aristotle: Further developed the classification of sounds and parts of speech.
• The Influence of Latin and Hebrew: The text traces the development of Latin grammar, influenced by Greek systems. The study of the Old Testament led to comparative studies of Greek, Latin, and Hebrew, with Hebrew initially being considered the mother of all languages.
• The Renaissance and Comparative Linguistics: The 15th century saw a revival of learning, leading to increased comparative studies of languages. Scholars began to notice resemblances between Greek and Latin, suggesting a common origin.
• Key Figures and Developments: The text mentions the efforts of rulers like Peter the Great and Catherine II of Russia in collecting comparative vocabularies, and the work of scholars like Sir William Jones who, through his study of Sanskrit, identified the Indo-European language family. His famous statement about Sanskrit's perfection, richness, and refinement compared to Greek and Latin is quoted.

IV. Theories on the Origin of Language:

The book extensively reviews various theories on language origin:

• Divine Origin Theories:

  • Vedic Belief: The Vedas are considered divinely revealed, and Sanskrit is seen as the primordial, divine language from which all other languages originated. Pāṇini's connection of Sanskrit grammar to Shiva's ḍamaru (drum) is cited.
  • Buddhist Belief: Magadhi (Pali) is considered the original language of all beings, as taught by Buddha.
  • Jain Belief: Ardh-Magadhi is considered the primal language, the language of gods, and inherent to the soul's natural qualities. It has the unique property of being understood in one's own language by all beings.
  • Roman Catholic and Islamic Beliefs: Similar beliefs exist regarding Hebrew and Arabic, respectively, as divinely revealed original languages.

• Critique of Divine Origin: The author questions these theories by pointing out the vast differences between languages and the evolutionary nature of language development, which contradicts the idea of a static, divinely created language.

• Human-Centric Theories:

  • Mimetic Theory (Anukaraṇ Siddhānt): Language originated from imitating natural sounds, especially those of animals and birds (e.g., "meow," "cuckoo"). Yāska's explanation of "kāka" (crow) as imitative is mentioned.
  • Onomatopoeia (Anuraṇan Siddhānt): Similar to mimetic theory, but focused on imitating sounds produced by inanimate objects and natural phenomena (e.g., "dhadhad," "jhanjhan").
  • Interjectional Theory (Manobhāvaabhivyaktnatā-vād): Language arose from spontaneous emotional utterances (e.g., "oh," "ah," "alas"). The author acknowledges its limited role in forming a small subset of words.
  • Gestural Theory (Iṅgit-Siddhānt): Language began with gestures and body movements, which later evolved into vocalizations. Darwin and later scholars like Richard and Alexander Johnson are cited. Johnson proposed four stages: emotive sounds, imitative words, gestural language, and abstract thought.
  • Symbolic Theory (Pratīk-vād): Words are arbitrary symbols that, through convention and usage, become associated with specific meanings. This is seen as particularly relevant to family terms like "mother" and "father."
  • "Bow-Wow" Theory: Mockingly used by Max Müller for the mimetic theory, suggesting it's an imitation of animal sounds.
  • "Ding-Dong" Theory: Implied connection between sound and meaning.
  • "Yo-He-Ho" Theory: Language arose from the rhythmic sounds of collective labor.

• The "Decision Theory" (Nirṇay Siddhānt): The idea that humans gathered and decided on sounds/symbols to represent objects and actions, supported by thinkers like Rousseau. The author critiques this for logical inconsistencies, questioning how such a decision could be made without prior language.

• Root Theory (Dhātu Siddhānt): The idea that all words derive from basic roots, with sounds having an inherent mystical harmony with their meanings. Max Müller initially supported but later rejected this theory. The author also points out its limitations, as many languages lack clear roots, and the discovery of roots often happened after language development.

• Critique and Limitations: The text acknowledges that while these theories offer insights, no single theory fully explains the origin of language. Many are seen as contributing only partially.

• Restrictions on Research: The author notes the historical decision by the 1866 Paris Congress of Linguists to ban discussions on language origin due to lack of empirical evidence, highlighting a period of frustration and a shift in focus within linguistics. However, research continued, driven by inherent human curiosity.

V. The Nature of Language and its Scientific Study:

• Language as a Science and Art: The author grapples with defining linguistics. While not a precise science like physics due to the lack of empirical data for origins, it's not a pure art either. It involves scientific analysis of observed phenomena.
• The Four Stages of Speech (Vāk): Drawing from Vedic tradition and supported by figures like Patañjali, the text describes four stages of speech:
  1. Parā Vāk: The subtlest, non-physical stage originating from the fundamental essence of consciousness.
  2. Paśyantī Vāk: The stage where the thought begins to take form, still subtle and perceived by yogis or the divine.
  3. Madhyamā Vāk: The intermediate stage, where breath (prāṇa) is activated in the heart region, leading to more discernible sound.
  4. Vaikharī Vāk: The audible, articulated stage produced by the vocal organs, the spoken language we use.
• Jain Perspective on Speech: Jain philosophy emphasizes three types of yoga (activities): mental, vocal, and physical. Mental contemplation (manoyoga) attracts subtle karmic particles, which influence the formation of vocal sounds (vācyoga). This Jain perspective offers a framework for understanding the connection between inner states and outward expression.
• Distinction between Gross and Subtle: The text suggests that while mimicry, interjections, and symbols might explain grosser aspects of language, the origin of subtle, abstract concepts likely emerged with higher human mental development, possibly explained by the subtle stages of Vāk.

VI. The Historical Development and Characteristics of Prakrit:

• Prakrit as a Living Language: The text asserts that Prakrit languages were not static but evolved from spoken dialects.
• Prakrit and Vedic Language Similarities: The author presents compelling evidence for a closer connection between Prakrit and Vedic Sanskrit than between Prakrit and Classical Sanskrit. This includes phonetic shifts (e.g., ṛ to u, loss of final consonants, vowel lengthening, d to ḍ) and grammatical features that have parallels in Vedic texts. This challenges the view that Prakrit solely evolved from Classical Sanskrit.
• The Origin of Prakrit: The author suggests that Prakrits likely originated from spoken dialects that pre-dated or were contemporary with Vedic Sanskrit, possibly even influencing the development of Vedic itself.
• Regional Variations of Prakrit: The text discusses the classification of Prakrits into various dialects based on geographical regions (e.g., Māgadhi, Śaurasenī, Māhārāṣṭrī, Paiśācī). Bharata's Nāṭyaśāstra and Vararuci's Prākṛta-Prakāśa are cited for their classifications.
• Prakrit's Role in the Spread of Ideas: The author highlights the importance of Prakrit as the vernacular language used by Lord Mahavira and Lord Buddha for their teachings. This choice democratized spiritual and philosophical discourse, moving away from the perceived exclusivity of Sanskrit, and significantly contributed to the spread and development of Prakrit.
• The Influence of Prakrit on Sanskrit: The widespread use of Prakrit in popular discourse and religious teachings also influenced Sanskrit, leading to the adoption of some Prakrit words and simplification of grammatical structures in later Sanskrit literature.

VII. Conclusion:

The book concludes by emphasizing the vast and complex journey of language evolution. It underscores that despite the challenges and lack of definitive answers regarding language origin, the continuous exploration and study of language through linguistics are essential. The author advocates for perseverance in research, drawing inspiration from the vastness of time and space. The detailed discussion of Prakrit's linguistic development and its historical context provides valuable insights for understanding the evolution of Indian languages and their connection to modern linguistic studies.

In essence, Ādhunik Bhāṣāvjñān ke Sandarbh me Jain Prākṛt serves as a bridge between the ancient wisdom of Jainism, particularly its linguistic heritage in Prakrit, and the modern scientific discipline of linguistics. It advocates for a comprehensive understanding of language rooted in both historical depth and scientific rigor.