Hindi Marugurjar Sajain Sahitya Ka Mahattva Aur Mulya

Here's a comprehensive summary of the Jain text "हिन्दी (मरु-गुर्जर) जैन साहित्य का महत्त्व और मूल्य" by Dr. Shitikanth Mishra, focusing on its key arguments and content:

The book "The Importance and Value of Hindi (Maru-Gurjar) Jain Literature" by Dr. Shitikanth Mishra argues that Maru-Gurjar Jain literature serves as a crucial transitional link between Apabhramsa and the modern Hindi, Rajasthani, and Gujarati literatures. It highlights that these modern languages have inherited a rich tradition in terms of language, style, emotion, meter, and poetic forms from this intermediate literature. Therefore, to authentically study the literature of these modern languages, a thorough understanding of Maru-Gurjar Jain literature is indispensable.

Key Arguments and Themes:

• The Maru-Gurjar Language:

  • The term "Maru-Gurjar" refers to a combined linguistic and literary tradition that flourished in the regions of Marwar (Maru) and Gujarat (Gurjar) after the decline of Apabhramsa (around the 12th century CE) and before the distinct emergence of modern Hindi, Rajasthani, and Gujarati (around the 15th century CE).
  • This transitional period saw a unified poetic language that is referred to by various names, including "Old Hindi," "Old Rajasthani," "Juni Gujarati," and "Maru-Saurath." However, the author contends that "Maru-Gurjar" is the most fitting term.
  • Linguists like George Grierson and Suniti Kumar Chatterji affirm that Rajasthani and Gujarati originated from a common source, and during this period, they were essentially the same language.
  • The language developed from the western branch of Sauraseni Apabhramsa, known as Nagar Apabhramsa, and was used as the poetic language across Madhya Pradesh, Rajasthan, Gujarat, and Malwa from the 12th to the 16th centuries.
  • The rise of Rajput rulers, the spread of Jainism in these regions, and its adoption by Jain monks, scholars, and poets as a medium for literature were key factors in its prevalence and prestige.

• The Need for Studying Maru-Gurjar Jain Literature:

  • The author laments that this literature has not received the scholarly attention it deserves.
  • He points out the lack of a comprehensive and authentic history of Maru-Gurjar Jain literature in Hindi, despite several scholars contributing to specific aspects.
  • Understanding this literature is essential to avoid breaking the chain of linguistic and literary development and to accurately trace the evolution of Hindi, Rajasthani, and Gujarati.

• The Nature of Maru-Gurjar Literature:

  • This literature is characterized by its composite linguistic nature, drawing from various dialects and regional linguistic trends, similar to how Apabhramsa was a refined poetic language.
  • It reflects the geographic, religious, and cultural unity of the regions it originated from. Interconnections through marriage, trade, and pilgrimage facilitated linguistic exchange.
  • Jain monastic orders and lay communities played a significant role in strengthening this linguistic unity.
  • The literature is largely preserved in manuscripts found in Jain Bhandars (libraries), protected from destruction due to the tolerant nature of Jainism and the influence of Jain patrons in Muslim courts. This makes it a more reliable source for understanding the historical and linguistic development of North India.

• The Value and Significance of Maru-Gurjar Jain Literature:

  • Contribution to Modern Languages: It has provided a rich legacy to the languages, styles, themes, meters, and poetic forms of Hindi, Rajasthani, and Gujarati.
  • Historical Importance: It is a valuable repository of historical information, offering authentic material for understanding the history, linguistic development, and literary trends of North India.
  • Humanity and Relatability: A key feature is the respect given to the common person in its narratives. Unlike classical Sanskrit literature, Jain literature features ordinary individuals, including devout lay followers (shravakas) and even humble laborers, as protagonists. This revolutionary and liberal approach makes it genuinely "people's literature" and lays the foundation for modern democratic and progressive literature.
  • Religious Tolerance (Anekantavada): While advocating for Jain principles, the literature consistently displays tolerance and liberality, avoiding sectarian fanaticism. This is rooted in the Jain philosophy of Anekantavada (the principle of manifold aspects).
  • Karma Philosophy: The literature strongly emphasizes karma – the belief that an individual is solely responsible for their actions and their consequences. It highlights that liberation comes through self-effort and righteous deeds, not divine intervention or external grace. This focus on human agency and karma is a significant inspirational contribution.
  • Nature of Devotion (Bhakti): Jain devotion differs from Vaishnava bhakti. Jain devotees do not beg for favors from Vitaraga (passionless) deities. Instead, they are inspired by the qualities of these enlightened beings and strive to emulate them. This devotion is intrinsically linked to knowledge and action, leading to self-liberation.
  • Syncretism and Precursor to Bhakti and Sant Literature: Maru-Gurjar Jain literature contains early devotional and hymnological works that predate the Bhakti movement in Hindi literature. It exhibits characteristics that would later appear in Sant literature, such as the concept of the Guru as God, rejection of outward ritualism, purification of the mind, the impermanence of the world, and the loving relationship between the soul and the divine.
  • Richness of Poetic Forms and Themes: It boasts a vast and diverse range of poetic forms (Ras, Phagu, Chaupad, Veli, Charchari, Chhappay, Doha, etc.), musical meters, and thematic categories (historical accounts, biographies, philosophical treatises, grammar, astrology, medicine, etc.). The structure of sandhis (sections) divided into kadavaks (stanzas) and ending with a dhatta (refrain) influenced Sufi romances and later Hindi epics.
  • Meter and Rhyme: It introduced the systematic use of end-rhyme (tuck/antyapraasa) in metric verses, a contribution not found in Sanskrit or Prakrit poetry. This practice, along with meters like Doha, Chaupai, Soratha, and Chhappay, was passed on to subsequent Indian languages.

• Scholarly Neglect and Future Prospects:

  • The author criticizes prominent Hindi literary historians, like Acharya Ramchandra Shukla, for largely overlooking or dismissing Jain religious literature as mere sectarian teachings, thereby missing its significant literary and cultural contributions.
  • He calls for a sincere and scientific study of this vast and authentic literature to rectify past oversights and gain a true understanding of the evolution of Hindi and related languages and literatures.
  • The increasing accessibility of Jain Bhandars and the work of both European and Indian scholars are seen as positive steps towards bringing this literature into the mainstream.

In essence, Dr. Shitikanth Mishra's work argues that Maru-Gurjar Jain literature is not just a regional or sectarian literary tradition but a foundational pillar of modern North Indian literature. Its study is crucial for a complete and accurate understanding of the historical, linguistic, and literary development of Hindi, Rajasthani, and Gujarati, offering unique insights into Indian cultural and intellectual history.