Itihas Lekhan Ki Bharatiya Avadharna

Here's a comprehensive summary of the provided Jain text, "Itihas lekhan ki Bharatiya Avadharna" by Asim Mishra, focusing on the Indian conception of history writing:

The text begins by establishing the importance of understanding the concept of "history" itself before delving into its writing. It highlights that the very word "history" in Sanskrit implies the narration of memorable great people and significant events of the past. The ancient use of the word "Itihas" is traced back to the Atharvaveda and Brahmanical texts. These texts referred to historical compositions as "Itihasaveda," and Kautilya, in his Arthashastra (3rd century BCE), elevated "Itihasaveda" to the status of a fifth Veda, alongside the Rik, Yajus, Sama, and Atharva Vedas, signifying its high intellectual standing.

Kautilya's definition of history is presented as broad and encompassing, including:

• Purana: Ancient narratives that have evolved over generations.
• Itivritta: Events that occurred in the past, which is closest to the modern definition of history.
• Akhyayika: Historical tales.
• Udaharana (or Drishṭānta): Stories illustrating moral or political principles, often found in Jain narrative literature.
• Dharmashastra: Law and ethics texts.
• Arthashastra: Treatises on economics and polity.

The text explains that Purana incorporated elements of history, narratives, and hymns, leading to the development of genealogical literature (Vanshacharita), where the lineage of sages and kings was prominent. This is exemplified by texts like the Harivansha and Raghuvansha. Akhyayika was also a form of historical composition. Over time, Arthashastra and Dharmashastra developed independently, but the concept of history remained broad in ancient Indian literature.

The author addresses a misconception, prevalent among some Indian scholars influenced by Western thought, that ancient India lacked history and historians. The text argues that given the ancient origins and high status of the term "Itihas," this idea is implausible. It counters the views of Western authors like Teilhard de Chardin and Lewis Dickinson, supported by Indian scholars like Hiranand Shastri and, to some extent, Vasudev Sharan Agrawal, who claimed that ancient India did not produce clear historical texts.

Modern historians emphasize chronology, individuals, places, and events as crucial to history. They argue that texts like the Mahabharata are not history in the modern sense because they lack precise dates and locations. However, the text questions whether the absence of chronology renders the remaining historical elements mythological. It also critiques the Western notion that modern historical writing developed solely in the West, asserting that Indian civilization's belief in the eternal (Sanatana) rather than mere antiquity influenced its approach. Unlike civilizations that revered the past and preserved mummified remains (like Egypt), Indian culture emphasized transformation after death, perhaps explaining the lack of strict chronological ordering in texts like the Mahabharata and Puranas.

The text challenges the Western idea that the date of Alexander's invasion and Chandragupta Maurya's coronation (circa 325 BCE) was the sole basis for dating Puranas. It cites scholars like Sachidananda Murti, V.V. Gokhale, K.P. Jayaswal, and Vishwambhar Sharan Pathak who refute this. These scholars believe that India had a historical tradition from the Vedic period, but its form was indigenous, not Western.

The author explains the difference between Indian and Western conceptions of history. The Indian tradition valued the eternal and the cyclical, while the West focused on linear progression and empirical evidence. The Indian emphasis on spiritual and philosophical pursuits, compared to the Western focus on the material world, led to different historical priorities.

The text discusses the Vedic practice of composing "Narashansi" (praise hymns) during Ashvamedha sacrifices, which celebrated the valor and achievements of kings. These hymns, along with "Gatha" (songs of praise), were early forms of historical commemoration, praising gods, sages, and ancient kings. Later, "Sutas" and "Magadhas" took on this role, meticulously recording genealogies, deeds of kings, and governance. The Sutas were also known as Pauranikas and were responsible for compiling the Puranas. Pargiter's view is cited, suggesting that these Sutas collected the genealogies and heroic tales that later formed a crucial source for the Puranas.

The text notes that the concept of history broadened over time, incorporating elements of lore, traditions, and philosophical teachings. It argues that many texts that modern historians dismiss as mere chronicles or lore were, in fact, valuable historical records. The Mahabharata, for instance, is considered historical by the Indian tradition, while some Western scholars label it and the Puranas as mythological and unhistorical.

The author highlights the decline of the Suta tradition and the shift in historical writing towards court-sponsored chronicles that often exaggerated the glories of their patrons. This led to a narrowing of the historical scope from a broad understanding of civilization to mere accounts of royal achievements. The practice of incorporating the lives of queens with every victory, detailing their beauty, also became a poetic convention, blurring the lines between history and poetry.

The text then discusses the loss of historical texts in India due to political upheavals, invasions, and the destruction of royal records. It contrasts this with regions like Tibet, Nepal, and Kashmir where such records were better preserved. The author argues that the absence of historical texts does not mean the absence of historical consciousness or writing, but rather that these records were lost or destroyed.

The author emphasizes that true history should focus on the rise and fall of people and their ideals, not just political events or rulers. It should encompass the economic and cultural conditions of the populace. The text also points out that even Western historians struggle to define history universally, often failing to reconcile Indian and Western perspectives.

The author presents the Kashmiri historian Kalhana as an ideal Indian historian, emphasizing his commitment to presenting the truth, impartiality, critical intellect, and skeptical inquiry. While many authors, including some Jain writers, presented history through a religious or poetic lens, often distorting facts for narrative appeal, Kalhana strived for factual accuracy. Jain literature, while rich in narratives, often used historical figures and events as illustrations for religious principles, leading to the historical facts being obscured.

The text concludes by asserting that India possessed a clear concept of history. It highlights the importance of a synthetic approach to understanding Indian history, recognizing the unifying elements within diverse traditions rather than fragmenting society into competitive groups. The true historian, in the Indian view, sees the ultimate deity as Prajapati and the Indian people as the supreme entity. This perspective prioritizes events that foster spiritual, philosophical, and cultural growth, like assemblies and discussions, over mere political occurrences.

The author notes that both Indian and Western historians have often focused on political history, but true history reflects the dynamics of the people and their ideals. The text acknowledges that even prominent Indian scholars have struggled to provide a universally accepted definition of history, attributing this to the difficulty in harmonizing Indian and Western viewpoints.

The text then delves into the concept of education within Vedic and Shraman traditions, focusing on women's education. It discusses how education is a natural process, aiming for both worldly and spiritual fulfillment. The Vedic tradition allowed women to pursue education, either as Sadyovadhu (who studied for a short period before marriage) or Brahmavadini (who pursued higher learning before marriage). In contrast, the Shraman tradition, particularly in its early stages, often limited formal scriptural education to women who renounced worldly life and became nuns. However, later Shraman traditions also embraced women's education, even allowing them to study in monastic institutions. The text highlights the differences in educational approaches between the two traditions, particularly regarding the use of Sanskrit versus vernacular languages and the role of women in society. It also touches upon the methods of teaching, emphasizing oral traditions, memorization, and the use of stories and examples.

Finally, the text details the history of the Pallivala Gachha, a significant Jain tradition originating from Pali in Rajasthan. It discusses the lineage of its influential Acharyas, citing both Patawalias (genealogical lists) and inscriptionary evidence from various Jain temples. The text reconstructs the lineage of scholars like Maheshwarsuri, Abhaydevsuri, Yashodevsuri, and Nannasuri, highlighting their contributions through literary works and temple inscriptions. The importance of these historical records in understanding the evolution of Jain traditions and the lineage of scholars is emphasized. The author acknowledges the challenges in dating certain events and figures precisely due to the nature of the available evidence but asserts that the overall historical trajectory of the Pallivala Gachha can be reasonably reconstructed.