Hemchandracharya Tatha Yogshastra

Here's a comprehensive summary of the provided Jain text, "Shri Hemchandracharya tatha Yogshastra" by Dr. Peter Peterson, based on the Gujarati text:

This document is a transcription of a lecture delivered in English by Dr. Peter Peterson, an esteemed British scholar of Sanskrit and Indian culture, at Deccan College in Pune approximately 104 years prior to the publication date of February 2011. The lecture focuses on Shri Hemchandracharya and his work, the Yogshastra.

The preface acknowledges Dr. Peterson's expertise and his meticulous study of major Indian libraries, documented in his well-regarded but now unavailable reports. The lecture, originally in English, is presented here in Gujarati. The preface notes that while the language and presentation are maintained, some points made by Dr. Peterson might be inaccurate or based on misunderstandings, but these are attributed to his lack of deep insight into the subject, not intentional misrepresentation. Examples are given of potential misinterpretations regarding a dialogue with an Aliga Purohit and the number of people meant to listen to a discourse. However, the preface emphasizes that Peterson's overall tone is one of admiration for Hemchandracharya, the Yogshastra, and Jainism. The lecture is presented to showcase how a foreign scholar, unfamiliar with Jainism and its traditions, perceived these subjects, and to highlight the value of such early efforts to spread knowledge about Jainism.

Summary of Dr. Peter Peterson's Lecture:

The lecture begins with Dr. Peterson addressing the students of Deccan College, stating his intention to discuss a great writer and religious leader of their land. He clarifies that this figure was not a Marathi Brahmin or a traditional Hindu, but belonged to a religion that the audience might know as Jainism, often seen as distinct from their established faith. Peterson asserts that educated Hindus, with their spirit of self-pride, consider the entire country their own and approach different religious viewpoints with thorough investigation rather than prejudice, often discovering something good and new.

He introduces Hemchandracharya as a great soul who dedicated his life to good deeds, not mere accomplishments. He highlights that the true wealth of any nation lies in its great men, and it is natural for people to look upon them with reverence. Peterson, having spent many years in India, feels a personal connection to the land and addresses the audience as a resident.

Birth and Early Life of Hemchandracharya (originally Chandradev):

• Hemchandracharya was born in the year 1088-89 CE (Vikram Samvat 1145, Kartik Purnima) in the city of Dhandhuka, Ahmedabad district.
• His parents were from a common merchant caste. His father's name was Chachig, and his mother's was Pahini.
• Pahini, like other Hindu women of her time, frequently visited temples. She was particularly fond of the teachings of a monk named Devachandra.
• Pahini recounted a strange dream to Devachandra about a "Chintamani jewel" being born from her womb. Devachandra interpreted this dream as her giving birth to a son who would become a "Kaustubha jewel" of Jainism.
• Five years later, while Pahini was listening to Devachandra's discourse with her five-year-old son, Chandradev, the boy went to the monk and sat in the place of honor. Devachandra recognized the signs of his destiny.
• Devachandra reminded Pahini of her dream and its interpretation and asked her to dedicate her son to the religion. Pahini agreed. Although Chachig initially hesitated, he eventually consented after persuasion. They refused to sell their son for money.
• Thus, Chandradev was separated from his parents and began traveling with the wise Devachandra.

Ordination and Early Training:

• Chandradev accompanied Devachandra to Khambhat.
• On Maha Sud 14, Sunday, Chandradev was ordained as a Jain monk and given the name Somachandra.
• Peterson acknowledges that ordaining a young child might seem unusual but states that this practice was (and is) common in various countries and religions. He cites Jain scriptures that permit the ordination of those who have a strong inclination towards renunciation.
• He speculates that for the next twelve years, Somachandra traveled and received training from Devachandra, performing his duties as a disciple, and studying diligently. During the four months of the rainy season, they stayed with devout Jains. His devotion grew, and the foundation for his later significant expansion of Jainism was laid.

Achieving the Title of Acharya and Renaming:

• In Vikram Samvat 1166 (1110 CE), he was consecrated as a Suripadam (Acharya) and took on a new name: Hemachandra. He was known by this name for the rest of his life.

Hemachandra's Association with King Jayasimha Siddharaja:

• After becoming an Acharya, Hemachandra settled in Anhilwad Patan, the capital during the reign of King Jayasimha Siddharaja.
• Peterson focuses on Jayasimha as a patron of scholars and someone enthusiastic about understanding religion, rather than his political life.
• Jayasimha, while a follower of Shiva, was keen to invite scholars of various faiths to his court and enjoy their theological debates.
• Hearing of Hemachandra's fame, Jayasimha invited him. Hemachandra impressed the king by providing satisfactory explanations to his religious doubts with clear examples, something other scholars couldn't do.

A Notable Discourse: The Farmer and the Bull

• Jayasimha once asked about humanity's place in the world and its purpose. After receiving unsatisfactory answers from others, he asked Hemachandra.
• Hemachandra narrated a story: A merchant abandoned his wife for a prostitute. The wife, seeking to win him back, consulted a sorcerer who gave her a magical root. When she mixed it in his food, he turned into a bull. The wife panicked, realizing she had transformed her husband.
• While weeping with her bull-husband, she saw Shiva and Parvati in their celestial chariot. Parvati asked Shiva about the weeping woman. Shiva explained the situation and revealed that the solution lay in a specific herb growing beneath the tree where the woman sat. If the bull ate this herb, it would regain its human form.
• The woman gathered the herbs and fed them to the bull. Her husband transformed back into a man, but she never learned which specific herb was responsible.
• Hemachandra used this story to advise Jayasimha: Just as the woman sought the right herb among many, the king, confused by various religious paths, should embrace all good qualities from each path, treating them like herbs under a tree. By doing so, he would achieve liberation. This teaching greatly pleased Jayasimha, who began to treat all religious scholars with equality.

Brahmin Opposition and Hemachandra's Intellect:

• Brahmins in Jayasimha's court were often concerned about his growing affection for Hemachandra and feared he might convert to Jainism. They constantly devised ways to create discord between the king and Hemachandra.
• One instance involved Brahmins complaining that a Jain monk was telling his listeners that the Pandavas were Jains. They argued that this was an insult to the king, who patronized Brahmins and was a devotee of Shiva.
• Jayasimha summoned Hemachandra, who confirmed the statement but then cited verses from the Mahabharata mentioning the vast numbers of Bhishma, Pandavas, Drona, and Karna, suggesting that it was not impossible for one of the Pandavas to have been a Jain. This logical explanation satisfied Jayasimha, and the Brahmins' complaint was dismissed. Peterson notes Hemachandra's ability to outwit the Brahmins with his sharp intellect.

The Aliga Purohit's Accusation and Hemachandra's Rebuttal:

• The Purohit Aliga accused Jain monks of living luxuriously and allowing women to attend their discourses, thus risking the breach of their vows of celibacy.
• Hemachandra retorted by comparing a lion that eats meat to a pigeon that eats grains. He argued that the pigeon is not holier than the lion. He stated that what a person consumes is not as important as what comes out of their mouth, implying character and speech are more crucial.
• The text notes that Hemachandra's actual point was that mental disposition is more important than diet in character development. (A detailed quote from "Prabandhachintamani" is provided, highlighting that Hemachandra's rebuttal focused on the greater potency of sensory indulgence, especially with women, compared to diet).

Jayasimha's Death and Kumarapala's Accession:

• Jayasimha died in 1143 CE. As he had no heir, his throne passed to his nephew, Kumarapala, whom Jayasimha had previously disregarded.
• Kumarapala spent the first ten years of his reign engaged in battles on his northern frontier. In his eleventh year, after a significant victory, he returned to his capital.

Kumarapala's Conversion to Jainism and "Mohaparajaya":

• Hemachandra succeeded in bringing Kumarapala from Shaivism to Jainism.
• A book called "Mohaparajaya," written by Yashopal, a minister to Ajayapala (Kumarapala's successor), details Kumarapala's conversion in a narrative style similar to "Pilgrim's Progress."
• This book, considered one of the oldest historical accounts related to Hemachandra, states that Kumarapala married Kripasundari, the daughter of Dharmaraja and Virati Devi, with Hemachandra officiating the ceremony in the presence of Mahavir.
• The date of Kumarapala's conversion is given as Sambat 1216, Magshar Sud 2 (approximately 1160 CE). The book itself was written between 1173 and 1176 CE.

The Yogshastra:

• Hemachandra wrote the Yogshastra specifically for Kumarapala, to solidify his devotion to Jainism.
• A handwritten manuscript of the Yogshastra, found in a Jain temple in Khambhat, dates to Sambat 1251 (1195 CE), within twenty years of Hemachandra's passing.
• The Yogshastra is divided into two parts, with a total of twelve chapters. The first part contains four lengthy chapters, which constitute half of the book, and Hemachandra himself wrote extensive commentary on them. This first part is considered a standalone work.
• The first four chapters provide simple, understandable guidance for devout Jains on ethical conduct, but with profound depth.
• The commentary explicitly mentions it was written at the request of a renowned Chalukya king, wishing for its propagation as long as Jainism exists.

The Five Vows and Ethical Guidance in the Yogshastra:

• The Yogshastra begins with prayers to God, portraying God as compassionate and saddened by human sin. After this, it praises Jainism, stating that liberation of the soul is the primary human desire, achievable only through Dharma (righteousness). A life without Dharma is considered worse than being born as an animal.
• Hemachandra defines Dharma in three parts: Gyan (Knowledge), Bhakti (Devotion), and Sadvritti (Good Conduct). While other teachers focused on knowledge and devotion, Hemachandra emphasizes Sadvritti.
• He elaborates extensively on Sadvritti, providing guidance remarkably similar to that of Jewish prophets and the Roman poet Horace.
• The Five Vows/Precepts for Sadvritti are:
  1. Non-violence (Ahimsa): This extends to all living beings, including plants.
  2. Truthfulness (Satya): Speaking words that are pleasant and do not cause harm.
  3. Non-stealing (Asteya): Not taking what is not freely given.
  4. Celibacy (Brahmacharya): Abstaining from illicit sexual relations (in mind, word, or deed).
  5. Non-possession/Non-greed (Aparigraha/Lobha): Not desiring excessively, not being overly attached to worldly pleasures, and maintaining equanimity in happiness and sorrow.
• These five principles are presented as the path to an unshakeable state.

Detailed Ethical Guidance:

• The subsequent three chapters expand on these principles. Hemachandra advises devout Jains on practical matters:
  • Earn wealth honestly.
  • Appreciate the work of good people.
  • When marrying, choose a bride of the same social standing and temperament, but not the same gotra (clan).
  • Remain fearful of sin.
  • Follow the customs of the place where one resides.
  • Do not speak ill of anyone.
  • Choose a dwelling carefully: not too far out, not too secluded, with good neighbors, and ideally with a single entrance and exit (a practice observed in Patan houses for better security).
  • Associate with good people.
  • Respect parents.
  • Leave a place if subjected to oppression or great calamity, be it religious persecution or natural disaster.
  • Do not enter forbidden places (possibly referring to temples of other faiths, as indicated by a subsequent Brahmin prohibition against entering Jain temples to escape wild elephants).
  • Maintain income and expenditure equally, spending according to one's means.
  • Visit temples daily and listen to discourses in the company of at least sixteen people (the exact reason for this number is unclear, though a note suggests Peterson might have misread "eight qualities of intellect" as "eight double qualities").
  • Women should listen to discourses in groups of at least three.
  • Eat only after the previous meal is digested and at fixed times, consuming food suitable for the body.
  • Strive for happiness, wealth, and good conduct without compromising any of them.
  • Respect guests and ascetics.
  • Do not develop excessive greed for any object.
  • Cultivate all virtues.
  • Abandon customs that are not in accordance with the time and place.
  • Be aware of one's own strengths and weaknesses, as well as those of others.
  • Protect and support good and knowledgeable people.
  • Always behave with humility and compassion.
  • Be punctual.
  • Remain grateful for favors received.
  • Be ready to help those in need.
  • Guard the mind against the "six enemies" (kama, krodha, lobha, moha, mada, matsarya - lust, anger, greed, attachment, ego, envy) and control all senses.
• Living by these principles leads to strength in virtue and eternal liberation.

Hemachandra's Philosophy on Compassion and Purity:

• Hemachandra elaborates on the command to show compassion to all living beings, stating that wise individuals avoid actions that would cause them suffering. A king might even sacrifice his kingdom to protect a single life. The sin of killing a life, even intentionally, cannot be expiated by even the greatest donations.
• He criticizes hunters for their cruelty, comparing their actions to being bitten by a snake. He highlights the pain of even a small thorn and contrasts it with the joy of hurting innocent animals for fleeting pleasure. He points out the irony of humans fearing death while inflicting it upon innocent creatures.
• Regarding purity of mind, speech, and body, Hemachandra states that it's not enough to avoid impure actions; one must also prevent impure thoughts by consistently wishing for purity.
• He stresses the impermanence of everything in the world, likening the body to a storm, wealth to ocean waves, youth to a fragile thread, and the world itself to a dream. Those who understand this impermanence are unaffected by desire.
• He warns against false hope and reliance on others for spiritual progress, stating that help from deities like Indra or Vishnu is futile as they too are subject to death. When one dies, loved ones are helpless, and only one's own karma determines the outcome. He points out the foolishness of mourning the death of loved ones while not considering one's own impending death. Just as a deer cannot escape a burning forest, humans cannot escape death.

Karma and Rebirth:

• Hemachandra emphasizes that wealth will be left behind, and only one's deeds (good or bad) accompany the soul. These deeds are the basis of reward or punishment.
• He discusses rebirth, a concept accepted in Jainism and some other religions (though not widely in Christianity or Europe at that time).

The Importance of Duty (Kartavya):

• Hemachandra extols the importance of duty. He states that one who learns to control their senses has crossed the ocean of the world.
• Living a life of integrity and fulfilling one's duties will inevitably lead to liberation and freedom from rebirth.
• Duty is the greatest thing in the world and the only boat that can save one from drowning in the ocean of life.
• Natural phenomena like rivers flowing to the sea, clouds giving rain, the Earth standing firm, and the sun and moon rising daily are all examples of fulfilling their respective duties.
• Duty is man's true friend and protector. Fidelity to duty ensures no loss, saves one from hell, and leads to heaven.

Concluding Remarks and an Anecdote:

• Dr. Peterson concludes his lecture by stating it is incomplete, particularly regarding Hemachandra's other literary contributions. He believes that those who study Sanskrit can explore these themselves. He prioritizes presenting Hemachandra in his own words.
• He reiterates that Hemachandra was a great Acharya, detached from worldly possessions, and understood the ephemeral nature of worldly attachments.
• He emphasizes Hemachandra's core message: while we may not know everything about humans or God, duty serves as a guiding light, illuminating our path.
• He concludes with an anecdote about Hemachandra's encounter with Shiva worship at Somnath temple. Before Kumarapala's conversion, he went on a pilgrimage to Girnar with Hemachandra. To appease the predominantly Shaivite populace, Kumarapala decided to also visit the Somnath temple. Brahmins warned that Hemachandra would not come to Patan or bow to the Shiva lingam if invited. Kumarapala invited Hemachandra, who readily agreed. At the Somnath temple, Hemachandra bowed (performing a yogic prostration, not a typical "Sashtanga Namaskara" as noted by the editor) and prayed to Shiva as a supreme, formless, pure being, whose worship leads to the same ultimate destination regardless of the name (Shiva, Vishnu, Brahma, Buddha, etc.) or form by which he is invoked. Hemachandra's closing words in the Yogshastra are quoted, praising this supreme Lord who is beyond worldly influence, wrath, and attached to compassion, and whose various forms are merely manifestations of the one ultimate reality.