Bharatiya Sahitya Me Jain Vangamaya Ka Sthan

Here is a comprehensive summary of the provided Jain text, "भारतीय साहित्य में जैन वाङ्मय का स्थान" (The Place of Jain Literature in Indian Literature) by Dr. Vishnu Kant Pandit:

The article, "The Place of Jain Literature in Indian Literature" by Dr. Vishnu Kant Pandit, argues that Jain literature is an indispensable and integral part of the vast and ancient Indian literary tradition. It highlights the richness and diversity of Jain literary contributions across various languages and genres, often overlooked or underestimated by mainstream historical accounts.

The author begins by acknowledging the continuous flow of Indian literature through numerous forms and languages over millennia. He points out that a significant portion of handwritten and unpublished literature exists, much of it stemming from various religious and philosophical schools, including Jainism. He attributes the relative obscurity of Jain literature in early historical surveys to the general disinterest of Sanskrit historians, potentially due to a slow pace of inquiry or narrow-minded perspectives stemming from religious biases and "dogmatic sayings."

Dr. Pandit asserts that the extent of Jain literary tradition is only truly revealed through published works over the last four to five decades, which have introduced Jain philosophy and literature to a wider audience. He emphasizes that the completeness of Indian literature cannot be considered without acknowledging Jain contributions.

The article categorizes Jain literature into two main parts: Agam Literature (religious and philosophical) and Agam-itar Literature (non-religious literature).

• Agam Literature: This category encompasses religious teachings, karma literature, ethics, philosophical discussions, epistemology, and more. The author commends initiatives like the publications by the Parshwanath Vidyashram Research Institute for their valuable contributions. He also mentions Pandit Parmanand Shastri's "Jain Dharma ka Prachin Itihas" (Ancient History of Jainism) as a comprehensive resource.

• Agam-itar Literature: This is where Jain literature's breadth is particularly evident, with contributions on par with any other literary tradition. Jain authors have written extensively in Sanskrit, Prakrit, and Apabhramsha across genres such as:

  • Epic Poetry (Mahakavya), Puranas and Mythological Epics: Jain authors have significantly contributed to these forms, with a strong emphasis on retelling prominent Indian narratives from a Jain perspective.
  • Prose Poetry (Champu Kavya), Narrative Poetry (Kathakavya): The article lists numerous prominent works.

The author then provides extensive examples of Jain literary works, particularly focusing on the Ramayana narrative and the Krishna narrative:

• Ramayana Tradition: He highlights works like Vimalasuri's 'Paumachariya' (Prakrit, Jain Maharashtri), Ravishana's 'Padmapurana' or 'Padmacharita' (Sanskrit), Shilaacharya's 'Chauppannamaahapurisa-chariya' which includes 'Ramalakhanacharitra,' Bhadreshwar's 'Ramayanam' within 'Kahaavali,' Bhuvanatung Suri's 'Siyacharitra' and 'Ramalakhanacharitra,' Hemachandra's 'Trishashthishalakapurushcharitra' which includes the "Jain Ramayana," and Jinadasa's 'Ramayana' or 'Ramdevpuran.' He also mentions Apabhramsha works like Swayambhudeva's 'Paumachariu' or 'Ramayana Purana' and Raitthu's 'Padma Purana,' and Kannada works by Nagachandra (Abhinavapampa) and others. The author draws a crucial parallel between Jain retellings and the broader Indian tradition, stating that while Valmiki's Ramayana is the first, Jain poets like Ravishana expanded upon it. He cites Dr. Ramakant Shukla's comparative study of Ravishana's 'Padmapurana' and Tulsidas's 'Ramcharitmanas,' suggesting Tulsidas might have been influenced by Ravishana. He even notes the potential influence of Ravishana on Maithilisharan Gupt's modern Hindi epic 'Saket.'

• Krishna Tradition: Jain literature has made valuable contributions to the Krishna narrative. The article mentions Agamic works like 'Samavāyāṅga Sūtra', 'Jñātṛdharma-kathā', 'Antakṛddaśā', 'Praśnavyākaraṇa', 'Niryāvalikā', and 'Uttarādhyayana'. Beyond these, Agam-itar works include:

  • Sanskrit and Apabhramsha Works: Vasudevahindi by Sanghadhasagani and Dharmadasagani (Prakrit), Harivamshapurana by Acharya Jinasena (Sanskrit), Rithanemicaritu by Swayambhu (Apabhramsha), Uttarapurana (Mahapurana) by Gunabhadra (Sanskrit), Trishashthi Mahapurishagunalankar by Pushpadanta (Apabhramsha), Pradyumnacharitra by Mahasen Acharya and Somakirti (Sanskrit), Hemachandra's 'Trishashthishalakapurushcharitra' (Sanskrit), Harivamshapurana by Dhavala (Apabhramsha), Nomianahachariu by Damodara (Apabhramsha), Kanha Charia by Devendra Suri (Prakrit), Harivamshapurana and Paandavapurana by Yashahkirti (Apabhramsha), Neminaahachariu by Lakshamdeva (Apabhramsha), Harivamshapurana by Shrutkirti (Apabhramsha), Pajunnachariu by Kavisingh (Apabhramsha), Neminaahachariu by Raitthu (Apabhramsha), Paandavapurana by Shubachandra (Sanskrit), and Harivamshapurana by Brahmjindas and Brahmneimidatta.
  • Kannada Works: Mention is made of Chamundaraya's 'Trishashthishalakapurushapurana' and others.

The article also acknowledges Jain contributions in other fields:

• Ayurveda, Lexicography, Grammar, Rhetoric, Philosophy: Jain scholars have made significant contributions in these areas.
• Astrology: Works like "Bharatiya Jyotish" (Indian Astrology) published by Bharatiya Jnanpith highlight the contributions of Jain authors, and Manasagari by Mansagar is cited as a revered astrological text.
• Modern Era: While less written in grammar, philosophy, and lexicography, the literary field, especially poetry, continues to be active. Hindi and English literature has seen significant publication from Jain authors. Acharya Vidyasagar's 'Mukmati' is mentioned as a unique Hindi epic.

The author stresses the need for further research and exploration of the vast collections of manuscripts in Jain Bhandars. He emphasizes that literature should not be constrained by "hesitation or narrowness" to truly benefit society. He compares Jain literature to a treasure trove, where the depth of exploration determines the richness of the discovery.

In conclusion, Dr. Pandit asserts that Jain literature, through its various forms and languages (Hindi, Sanskrit, Prakrit, Apabhramsha, Kannada, etc.), has strengthened and enriched Indian literature. He specifically points out the profound impact of Jain Ahimsa (non-violence) philosophy, which he believes holds a unique place not only in India but in world literature, standing as a triumphant banner against Vedic-era violence. He firmly believes that Indian literature is incomplete without Jain literature.