Apbhramsa Evam Hindi Me Jain Vidya Vishayak Anusandhan Ki Sambhavnaye - Book Summary

Here's a comprehensive summary of the Jain text "Apbhramsa Evam Hindi Me Jain Vidya Vishayak Anusandhan ki Sambhavnaye" (Possibilities of Research on Jainism in Apabhramsa and Hindi) by Dr. Yogendranath Sharma 'Arun':

The book emphasizes that while a significant body of Jain literature in Sanskrit, Prakrit, Apabhramsa, and Hindi has been brought to light, numerous areas remain unexplored or have been minimally researched. The author highlights the sentiment of scholars like Gueri and Rahul Sankrityayan who saw Apabhramsa as the precursor to "Old Hindi" and its great poet Swayambhudev as the first great poet of Hindi, attributing this to their affection for Apabhramsa language and literature.

A core finding from the study of Jain literature is that the respect for folk sentiment has been paramount, leading to its widespread acceptance. Dr. Hiralal Jain is quoted, stating that Lord Mahavir used the easily understandable Ardhamagadhi for public welfare, and his disciples compiled his teachings in the same language. This reverence for the language and its literature did not impede Jainism's engagement with other vernacular languages.

The tendency of Jain poets to respect non-Jain popular beliefs enriched Jain literature and attracted non-Jain scholars. This generosity stemmed not from opportunism but from the fundamental philosophical and doctrinal tenets of Jainism. The inclusion of figures like Rama and Krishna in the "Trishashti Shalaka Purushas" (sixty-three personages) and their placement in Puranic literature is presented as strong evidence of this broad-mindedness. Both the Digambara and Shvetambara traditions have produced extensive literature, with Digambara scholars composing in Shauraseni and Shvetambaras in Maharashtri.

The author then categorizes the available Apabhramsa Jain literature for research purposes:

I. Agama Literature:

Original Agama Literature: This includes ancient Jain traditions, legends, folktales, customs, and religious discourses. Research into this literature can connect many scattered pieces of information. It contains hidden aspects of Jain architecture, music, drama, zoology, and botany, which, if explored, could open new horizons of knowledge. The "Chhedasutras" are highlighted as the oldest major scriptures of Agama literature, embodying the essence of Shraman (ascetic) culture and conduct.
- Potential Research Directions for Original Agama Literature:
  - Linguistic Research: To understand the fundamental tendencies of Jain Agamas and resolve issues related to textual variations. Evaluating the literature from the perspective of linguistic uniformity, word usage, sound changes, and semantics could be a significant achievement.
  - Chronological Research: The antiquity of Agama literature has been consistently questioned. Therefore, determining which 'recitation' (Vachana) contained how many Agamas through comparative linguistic research is crucial. Preparing authentic, complete, and critical editions is also necessary.
  - Folkloristic Research: This is considered the most important research direction. Agama literature is a "boundless source of folktales" and its popularity is attributed to its folk elements. Evaluating each Agama text from a folkloristic perspective would be a distinct research path, though labor-intensive. Topics like "Folktales in Jain Agamas" and "Folk Religion and Folk Culture Expressed in Agamas" await researchers.
Agama Commentary Literature: The entire body of commentary literature (Niyukti, Bhashya, Churni, and Tikas) deserves to be examined from linguistic, chronological, descriptive, social, and cultural perspectives. In-depth semantic, stylistic, and folkloristic research on this extensive interpretative literature will set new benchmarks in the development of Jain studies and Jain philosophy.

II. Non-Agama Literature: Jain thinkers and poets have created a vast and diverse body of literature to expound Jain principles and philosophical tenets, which is still preserved in Jain repositories. The author feels a great responsibility rests on researchers to bring this wealth of non-Agama Jain literature to light. He identifies research possibilities in the following categories:

Religious Literature Pertaining to Jain Philosophical Thought: This literature, available in Apabhramsa and Hindi, systematically discusses metaphysics, Jain conduct, rituals, and historical accounts by both Shvetambaras and Digambaras. The Digambara tradition differs from the Shvetambara tradition in its depiction of philosophy and doctrine. This literature includes general texts, texts refuting and establishing doctrines, foundational texts, texts on Karma theory, texts on layman conduct (Shravakachar), treatises, texts on conduct codes, and texts on rituals and procedures. This literature offers endless research possibilities concerning religion, philosophy, conduct, and rituals.
Secular Literature: The non-Agama secular Jain literature composed in Apabhramsa and Hindi is an invaluable treasure that has influenced the literature of modern Indian languages in many ways. This vital literature flowed uninterrupted from the 1st century to the 17th century CE. The sheer volume of secular literature by Jain poets allows for continuous evaluation by researchers for many centuries. Research can be undertaken in various directions within each literary genre. The author highlights several key genres:
- Narrative Literature (Katha Sahitya): The tradition of narrative poetry, originating from Sanskrit and Prakrit, continues seamlessly into Apabhramsa and Hindi. Apabhramsa narrative literature is specifically connected to folk and religious life. The poetic evaluation of Jain narrative literature in Apabhramsa and Hindi is a completely unexplored area of current research. Linguistic research on Jain narrative literature is important for understanding the forms of Prakrit-Apabhramsa words, broken traditions of etymology, and semantic complexities. Sociological studies of narrative literature are particularly valuable due to the unique expression of social realities, religious environments, ethnic traditions, and folk beliefs found within it. This will also shed light on the lost trends of medieval Aryan language society. Cultural research in narrative literature will prove most valuable for revealing new elements of medieval Indian culture. The editing of Jain narrative texts holds significant potential. Research on stylistic beauty will also open new avenues. The tradition of presenting worldly aspects alongside religious teachings in Jain stories requires psychological and stylistic research. The influence of Jain narrative literature on Hindi, Gujarati, and Rajasthani narratives also presents opportunities for comparative research. The statement by Jan Hertel is notable: Jain narrative literature is not only useful for the study of Sanskrit and other Indian languages but also sheds important light on the history of Indian civilization.
- Puranic Literature or Biography Literature (Charita Sahitya): The biographical literature, created by great poets like Swayambhudev, Pushpadant, Raidhu, and Hemchandra, based on social, cultural, religious, and philosophical contexts, is rich with research possibilities. Comparative research based on internal and external environments is significant. Comparative research subjects like the life philosophies of Swayambhudev and Pushpadant, and the poetic theories of Pushpadant and Raidhu, are internal comparative topics. External comparative research includes comparing Swayambhu's Ritthamcharia with Surdas's Sursagar, the poetic ideals of Pushpadant and Tulsidas, and the core consciousness of Apabhramsa Ram-Krishna poetry with Hindi Ram-Krishna poetry. The extensive influence of the Apabhramsa biographical poetry tradition on Hindi poetry of the Adikala, Bhaktikala, and Ritikala periods offers infinite possibilities. The most unexplored direction is the poetics research, as the broken tradition of Sanskrit poetics can be traced and the foundation of Hindi poetics can be found in these works. Specific studies of Apabhramsa biographical poems based on sound theory, alamkara theory, vakrokti theory, and rasa theory can be entirely new research directions. These biographical poems are rich in folk elements, allowing researchers to successfully pursue research on folk culture, folk beliefs, and folk religion. Independent and comparative research on the art of character portrayal and psychology is also possible.
- Jain Prabandha Kavya Tradition: The prabandha style is a distinct style of Jain poets, encompassing the Premakhyanak Kavya (romance epics) and Khandakavya (short epics) in Apabhramsa. The Apabhramsa tradition of romance epics continued into the medieval period of Hindi and became popular due to the inclusion of secular elements. The dominance of sensuality and romance in this tradition is considered a psychological reflection of the prohibitions prevalent in Jainism. The author suggests that a unique research topic would be to explore how romance blossomed and remained intact amidst the strictest religious, ethical, and regulatory restrictions. The use of traditional poetic practices and kavi samaya (poetic conventions) in the portrayal of the uninhibited love between the hero and heroine in the romance epic tradition is worth discussing. The critical evaluation of Jain romance epics, including classical subjects like the nature and use of poetic conventions alongside psychological analysis, is still pending. The tradition of short epics, with many poetic works like Sandesh Rasaka, awaits editing and critical study. Comparative research is also possible here.
- Dramatic Literature (Nataka Sahitya): Apabhramsa dramas have not been adequately explored. It is unlikely that Jain creators did not utilize dramatic arts. How did the specific Sattaka tradition of Prakrit evolve in Apabhramsa? What did Apabhramsa contribute to the Hindi stage? The research in this area can facilitate the organization of traditions related to acting, costumes, and stagecraft. Dr. Hiralal Jain acknowledges that the scarcity of plays in Jain literature is primarily due to the prohibition of Jain monks participating in activities like entertainment. The evaluation of dramatic literature in this context will be very significant.
- Lyric Literature (Muktaka Rachnaye): The "mystical trend" observed in Apabhramsa and Hindi Jain lyric literature has influenced the Bhakti period and modern Chhayavadi poetry. This literature also incorporates Jain philosophical thought. Comparative research between the mystical consciousness of poets like Kabir, Jayasi, Prasad, Pant, and Nirala and Jain lyricists is highly valuable. The study of lyric works by poets and thinkers like Joindu, Kanakamar, Muni Ram Singh, and Suprabhacharya in the context of philosophy, ethics, and social consciousness is essential. The fundamental characteristic of Jain lyricists is their broad and liberal outlook in spiritual practice, even while being connected to popular religion. Another stream of lyric poetry is didactic, offering advice to householders in the Doha meter. Sociological and religious research on this stream will be particularly useful, and its philosophical basis also requires examination.
- Miscellaneous Compositions (Sphut Rachnaye): Apabhramsa literature is replete with miscellaneous compositions. This literature is available in forms such as Stuti (praise), Stotra (hymns), devotional poetry, as well as Bhavana (meditation), Kulak (a type of verse), Phagu (spring poems), Ras (folk dances), Chhappaya (six-line stanzas), and Vivahalu (marriage songs), and Charyageet (songs of conduct), Charyapad (verses of conduct). A comprehensive study of this literature from a poetics perspective, especially concerning prosody (Chhanda Shastra) and figurative language (Alankara Vidhana), as well as a linguistic perspective, particularly stylistics (Shaili Vigyan), is important. What is the relationship between Tulsidas's Parvati Mangal and Janaki Mangal and the 'Vivahalu' compositions of Jain creators? The development of the early medieval 'Raso Kavya' tradition can be explored on this basis. The linguistic research of the folk vocabulary used in these compositions will prove to be a completely unexplored direction.
Literature Related to Grammar and Prosody: Research on "Jain Grammar" to connect the broken links in the development of grammar, while difficult, time-consuming, and costly, is essential. Jain literature was primarily composed in vernacular languages, and as a considerable amount of literature was produced, the need for grammatical rules to discipline various usages and word forms naturally arose. The chronological research of the grammatical works of Apabhramsa grammarians is a current necessity. Hemachandracharya's Shabdānushāsan (treatise on grammar) exemplifies the robust tradition of Jain grammar in its discussion of linguistic elements. Jain scholars also turned their attention to prosody and lexicography, resulting in a long tradition of prosody available in Apabhramsa, which influenced the Adikala, Bhaktikala, and Ritikala periods. Many texts like Swayambhu's Swayambhu Chhanda require editing and analysis. Those who consider lexicography to be a modern field have a duty to inform them about the Apabhramsa "lexicographical tradition."

In conclusion, the author asserts that broad research possibilities are prevalent in every area of Jain literature in Apabhramsa and Hindi, presenting an open invitation to global scholarship. He argues that research in this literature can undoubtedly lead to the discovery of new facts in Jain religion, philosophy, culture, art, society, politics, and various other fields.