Jain Adhyayan Ki Pragati

Here is a comprehensive summary of the Jain text "Jain Adhyayan ki Pragati" by Dalsukh Malvania, based on the provided pages:

The book is a lecture delivered by Dalsukh Malvania in his capacity as the President of the "Prakrit and Jainism" section at the 13th session of the All India Oriental Conference in Delhi on December 28, 1957. The author begins by expressing gratitude for being given this position, attributing it not to his own scholarly merit but to a scarcity of researchers in the fields of Jainism and Prakrit language. He laments that this lack of scholarly attention indicates an "neglect" of these important areas, prompting him to explore the reasons behind it.

Remembering Dr. Hertel and Celebrating Progress: Malvania first pays tribute to the late Dr. Hertel, acknowledging his significant contribution to drawing scholars' attention to the cultural importance of narrative literature in Jainism. He then shifts to a more positive note, highlighting encouraging developments in the field. The felicitation of Pandit Sukhlalji in Bombay, presided over by Morarji Desai and honored by Vice-President Dr. Radhakrishnan, who presented Panditji's collected works titled "Darshan aur Chintan," is mentioned. The subsequent award of a D.Litt. to Panditji by Gujarat University is seen as a revival of honoring scholars over political figures.

Why the Neglect of Jain Literature? Malvania poses the central question: why has Jain literature, which spans Prakrit, Sanskrit, Apabhramsha, Kannada, Tamil, Rajasthani, and Gujarati, and covers a vast array of subjects, been largely overlooked by modern scholars? He addresses the misconception that Jainism is a branch of Buddhism or Vedic religion, asserting that while a syncretic effort occurred later, fundamental philosophical differences remain.

The Nature of Jainism and its Historical Context: To understand the neglect, Malvania delves into Jainism's nature, tracing back 2500 years. He draws a parallel between Lord Mahavir and Lord Buddha, noting that while both were founders of spiritual paths, Jainism prioritized the practice (sadhana) of its adherents, with proselytization being secondary. In contrast, Buddhism, while also a religion of practitioners, gave equal importance to propagation. While Mahavir did spread Jainism, his emphasis was on the practitioner remaining engaged in their spiritual journey and seeking their own welfare, rather than actively propagating the faith during their sadhana. This is evidenced by the absence of phrases like "Go forth, O monks, for the welfare of many, for the happiness of many" (found in Buddhist Tripitakas) in Jain Agamas.

Consequences for Propagation and Literature: This difference in emphasis, Malvania argues, led to Jainism lagging behind Buddhism in terms of influence and propagation, despite being a significant religious force in Buddha's time. He points to the Buddhist Pitakas themselves as evidence of encounters with influential Jain followers, where Buddhism ultimately gained more traction.

However, Malvania clarifies that this did not mean Jainism was outpaced in literature creation. He notes that while the Buddhist tradition produced the Tripitakas and their commentaries in Pali, the Jain tradition maintained an unbroken stream of literature in Prakrit until the 20th century. Both traditions produced Sanskrit literature, but Buddhist Sanskrit literature largely ceased after the 14th century, while Jain Sanskrit literature continues to be produced. Furthermore, Buddhist literature spread into non-Indian languages like Sinhala, Tibetan, and Chinese due to its wider propagation, whereas Jain literature remained largely confined to Apabhramsha and its derivative Indian languages.

Vedic Scholarship and the Absence of Jain Discourse: Malvania observes that Vedic scholars were prepared to critique both Jainism and Buddhism, but their "Sanskrit-philia" and "Apabhramsha-aversion" led them to be largely unaware of Jain Agamas and Pali Pitakas. He states that there is no evidence of ancient Vedic scholars extensively reviewing and criticizing Prakrit or Pali texts. Criticism only arose when Jain and Buddhist works began to be written in Sanskrit.

The Arena of Philosophical Debate: The domain of critical and dialectical discourse was primarily within philosophical Sanskrit literature. Buddhists entered this field before Jain scholars like Siddhasena and Samantabhadra. Famous Buddhist philosophers like Nagarjuna had already made their mark, creating a stir among Vedic thinkers, with figures like Vātsyāyana refuting Nagarjuna's arguments and receiving responses from prominent Buddhist philosophers like Vasubandhu and Dignaga. It was during this period that Jain philosophers like Siddhasena, Mallavādi, and Samantabhadra also entered the scene, refuting the views of Vedic and Buddhist scholars. Malvania asserts that the erudition and dialectical skill in the works of Samantabhadra and Mallavādi were in no way inferior to their contemporary Vedic or Buddhist counterparts.

The Dominance of Buddhist-Vedic Conflict: Despite this, Malvania notes a lack of sustained debate between Jain and Buddhist or Jain and Vedic scholars, unlike the continuous intellectual sparring that occurred between Buddhists and Vedic scholars. He points to the prominent names of philosophers from Nagarjuna to Jnanaśrī (Buddhist) and Vātsyāyana to Gangeśa (Vedic), whose works clearly indicate an engagement with their predecessors' texts. However, when considering the Jain position within this long-standing Buddhist-Vedic conflict, Malvania expresses disappointment. He states that neither Buddhist nor Vedic philosophical texts indicate the Jain side as a significant presence. While some Jain scholars like Sumati or Patrakesari are briefly mentioned in Buddhist texts, it's often tangential and uses processes like "by this." Even critiques of concepts like Syadvada or Anekantavada are often bundled with Sāṅkhya and Mīmāṁsā, and Shankaracharya's critique of Anekantavada is described as superficial. This implies that the Jain school played a minor role in this philosophical struggle.

The Indirect Benefit to Jainism: Despite this marginalization, Malvania observes that Jain philosophers did manage to leverage the ongoing Buddhist-Vedic conflict. Scholars like Mallavādi, Samantabhadra, Akalanka, Haribhadra, Vidyānanda, Abhayadeva, Prabhāchandra, Vādivāda Deva, Hemachandra, and Yaśovijaya critically examined the views of contemporary Buddhist and Vedic scholars, enriching their own works by understanding the strengths and weaknesses arising from the conflict. Their approach is likened to a dispassionate judge, aiming for synthesis. Works like Mallavādi's Nayachakra, Haribhadra's Shākhavārtāsamuccaya, Akalanka's Rājvārtika, Vidyānanda's Ashtasahasri, and Abhayadeva's Vādamahārṇava are considered excellent Jain philosophical texts of their time, comparable to their Vedic and Buddhist counterparts.

The One-Sided Engagement: However, Malvania laments that these Jain works were largely unutilized by contemporary or later Buddhist and Vedic scholars. He suggests that while Jain scholars reviewed and critiqued others, they did not receive reciprocal engagement. A key reason, in his opinion, is the lack of propagation of Jain texts. He points to the rarity of Jain manuscripts in non-Jain libraries, contrasting this with the presence of hundreds of Buddhist and Vedic manuscripts in Jain libraries, indicating Jain scholars' commitment to enriching their collections.

Jain Asceticism and the Lack of Fixed Institutions: The author then returns to the inherent nature of Jainism to explain this disparity. Unlike Buddhists and Vedic scholars who had fixed monastic centers (viharas and mathas) that served as centers of learning and teaching, Jain Acharyas were constantly wandering ascetics. This constant movement hindered the establishment of stable traditions of scholarship. Carrying the burden of books was impractical, leading to the practice of writing texts and placing them in libraries before moving on. Attempts by some Acharyas to establish permanent centers (Chaityavas) were not sustained, and wandering ascetics were ultimately held in higher esteem, making the continuity and propagation of learning difficult. For non-Jains, Jain texts were not the primary source of knowledge about Jainism; it was through individuals. This lack of direct engagement with Jain texts by non-Jains meant that Jain philosophical ideas were rarely discussed or critiqued in non-Jain literature.

Lack of Fundamental Opposition: Another reason cited is that philosophers typically critique opposing viewpoints. The opposition between Buddhism and Vedic thought, which Malvania terms as "absolute," is more pronounced than the opposition between Jainism and either Buddhism or Vedic traditions. Therefore, it was natural for Vedic and Buddhist scholars to engage with each other's fundamentally opposing views. Jain scholars, in their philosophical perspective, sought to reconcile these opposing views through Anekantavada. This less adversarial stance might have contributed to their works not being as widely debated by other philosophers.

Lack of Curiosity and the Nature of Propagation: Consequently, without a strong adversarial position, there was less curiosity among non-Jains to explore Jain literature. On the other hand, Jains themselves did not feel the need to widely disseminate their doctrines in written form. They primarily propagated their literature among their followers. The lay followers (Shravakas and Upasakas) might have revered the manuscripts but not necessarily engaged with reading them. Among the monastic community, only a few could read Sanskrit and Prakrit; the majority focused on external austerities for spiritual progress. Thus, despite continuous literary creation, the lack of propagation is not surprising.

The Advent of Printing and the Role of Western Scholars: The arrival of the British and the development of printing technology marked a turning point. Initially, there was even resistance to publishing Jain books, a sentiment that persists to some extent. However, when scholars like Weber, Jacobi, and Monier-Williams recognized the significance of Jain literature for national cultural history, scholarly attention was drawn to it. The author laments that despite the volume of published Jain literature, the study of Prakrit and Apabhramsha remained challenging due to the absence of a tradition of teaching and learning these languages in Indian universities, unlike Sanskrit. Furthermore, much of the published Jain literature was not prepared with modern critical scholarship in mind, lacking introductions, indexes, and glossaries, hindering its utility for wider academic research. This led to continued neglect of Jain literature in the modern era.

The Need for Study and the Concept of Co-existence: Malvania argues that this neglect has made it difficult for scholars, both ancient and modern, to grasp the core of Jain philosophy. He likens the repetition of criticisms against Anekantavada by modern scholars to those made by Shankaracharya in ancient times, noting that they often do not bother to consult the original texts, even when available. He then draws a parallel between the modern concepts of "co-existence" and "Panchsheel" and the inherent Indian tradition of "coordination" or "synthesis" (samanvay), tracing its roots back to the Vedic period. He argues that India's cultural ethos, manifested in statements like "Truth is one, the wise call it by many names" (Vedic) and the Upanishadic reconciliation of seemingly contradictory concepts, forms the basis for these modern principles. He asserts that Jainism's Anekantavada, which seeks to reconcile diverse philosophical viewpoints, should therefore be a subject of study rather than mere criticism or neglect. Jain Acharyas, by demonstrating the practical application of their principles, have truly substantiated the Vedic ideal of synthesis.

Ahimsā and the Study of Prakrit: The author highlights the concept of Ahimsa (non-violence), which has evolved in India from Buddha and Mahavir to Mahatma Gandhi and Vinoba Bhave, reaching even the political sphere. He emphasizes that Jain scriptures contain significant material for the study of Ahimsa, making the study of Jain texts essential for understanding its historical trajectory in India.

He also notes the growing interest in the study of modern languages and dialects, which makes the study of Prakrit language imperative from a linguistic perspective. However, he expresses regret that Indian universities continue to neglect this area, stating that the study of modern regional languages and dialects will remain incomplete without the proper study of Prakrit.

Efforts in Literary Preservation: Malvania then details the various efforts being made for the preservation and publication of Jain literature. He mentions scholars like Jacobi who drew attention to Jain literature through modern editions. He lists several Jain literary series, such as Manikchand Digambar Jain Granthamala, Singhi Jain Granthamala, and others, that are publishing Jain books in modern formats. Despite these efforts, he acknowledges they are insufficient given the vastness of Jain literature, emphasizing the need for collective and cooperative efforts for modern critical editions. He laments that sectarian biases are leading to valuable literary assets disappearing from the field of study, with insufficient intellectual effort being made. The condition of publishing original Sanskrit-Prakrit-Apabhramsha texts is poor, let alone study guides based on them.

Positive Developments and Initiatives: He notes positive developments such as the establishment of a Prakrit Vidyapeeth (Institute of Prakrit) by the Bihar government in 1956, headed by Dr. Hiralal Jain, which is expected to become a significant center for the study of Jain literature. The attention of President Dr. Rajendra Prasad towards this neglected area is also considered fortunate, leading to the establishment of the Prakrit Text Society in 1953, which is now actively working on publishing revised editions of Jain Agamas and other culturally important Prakrit texts. The establishment of the Bharatiya Sanskriti Vidyāmandir in Ahmedabad by Seth Kasturbhai Lalbhai to consolidate Jain libraries is another significant step. Plans for establishing a Vidyapeeth on Ahimsa at the World Religions Conference in Delhi and the ongoing work of the Parshvanath Vidyashram, Banaras, on the history of Jain literature are also mentioned. The Jain Sanskriti Sanshodhan Mandal, Banaras, is also contributing within its limited capacity. Various organizations are working on cataloging manuscripts, leading to the discovery of unknown works and historical facts.

Collaborative Efforts and Key Publications: He highlights collaborative efforts for publishing revised editions and translations of Jain Agamas by the Shvetambar Sth. Conference, Shvetambar Terapanthi Mahasabha, and Prakrit Text Society, urging them to work together for greater efficiency. The completion of the 16-volume publication of the Siddhanta Granth Patkhandagama with Dhavala commentary, edited by Dr. Hiralalji, is a significant achievement, providing scholars with a valuable resource for understanding Jain karmic principles.

Scholarly Works and Contributions: The summary then lists numerous scholarly works published in recent years (1956-57) across various aspects of Jainism:

• History of Jaina Monachism by Dr. Dev (Deccan College, Pune) for its comprehensive study of Jain monastic practices.
• Nominal Composition in Middle-Indo-Aryan by Dr. Davane for its study of compounds in Prakrit and Pali.
• Studies in Jaina Art by Dr. Umakant Shah for its analysis of Jain art and symbols.
• Works related to Jainism in South India by P. B. Desai and Jainism in Bihar by Rai Choudhury.
• Jaina Psychology by Dr. Mohan Lal Mehta for its psychological study of Jain karmic theories.
• Jinapujāpaddhati by Acharya Kalyan Vijayji for its historical account of Jain worship practices.
• Suvarnabhumi mein Kalkacharya by Dr. Umakant Shah for its historical evidence of Jain Acharya Kalaka's travels outside India.
• Adhyatmavicharana by Pandit Sukhlalji for its insightful discourse on the self and God from an Indian philosophical perspective.
• Jain Darshan by Pandit Mahendra Kumar Nyayacharya for providing a comprehensive introduction to Jain philosophy in Hindi.
• Mahavira and His Philosophy of Life by Dr. Upadhye and biographies of Lord Mahavira by Balabhai Desai.
• Apabhramsha Sahitya by Dr. Harivansh Kochhad for introducing Apabhramsha literature.
• Abhidhanrajendra Mahakosh and Yashovijaya Smriti Granth in memory of Acharya Rajendra Suri and Acharya Yashovijaya.
• Collected works of prominent scholars like Pandit Sukhlalji ("Darshan aur Chintan"), Jugalkishor Mukhtar ("Jain Sahitya aur Itihas"), and Nathuram Premiji ("Jain Sahitya aur Itihas").
• A bibliography of works by Dr. A. N. Upadhye.
• Prakrit Vyakaran by Dr. Pishal (translated into English and soon Hindi).
• A Middle Indo-Aryan Reader edited by Suniti Kumar Chatterjee and Sukumar Sen.
• Angavijja, a Kuṣāṇa-era Prakrit text edited by Muni Punyavijayji, important for understanding Indian culture and its astrological content.
• Tattvarthavartika by Akalanka, edited by Pandit Mahendrakumarji.
• Mahabandha and Jnānpīth Pūjānjali.
• Jainendra Vyakarana with Mahadhuni by Acharya Abhayand.
• Vratatithinirṇaya edited by Pandit Nemichand.
• Hindi Jain Sahitya Parishilan by Pandit Nemichand.
• Mangalamantra Namokar - Ek Anuchintan by Pandit Nemichand.
• Siddhanta Sara Sangraha by Narendra Sen, edited by Pandit Jinas.
• Jambudvipapannatti Sangraha by Padmanandi, edited by Dr. Upadhye and Dr. Hiralal Jain.
• Yogashataka by Acharya Haribhadra, edited by Dr. Indukala Jhaveri.
• Anandasundarisahak edited by Dr. Upadhye.
• Hindi translation of two parts of Acharya Hemachandra's Trishashtishalakapurushacharitra.
• Marathi translation of Gathasaptashati by Jogalekar.
• Jain Shilalekh Sangraha (Vol. III) by Dr. Gulabchandra Choudhary.
• Bikaner Jain Lekh Sangraha by Agarchandra and Bhanwarmal Nahata.
• Pustak Prashasti Sangraha (Vol. III) by Shri Kashalival.
• Naljahā and Bambhadatto re-edited by Prof. N.V. Vaidya.
• Sāmāyika Sutra by Kavi Amar Muni.
• Prakāś kī Or and Varṇī Vāṇī.
• Ratnakaraṇḍa Āvakāra with Marathi translation.
• Adhyātma Rahasya by Pandit Ashadhar, edited by Jugalkishor Mukhtar.
• Lord Mahavira by Pooran Chand Samasukha.
• Jainism and Modern Thought by Shri Shrof.
• Ardhakathanaka (2nd edition) edited by Shri Premiji.
• Pārśvanāthācā Cāturṇyāma Dharma by Dharmananda Kosambi.
• Lectures by Shri Jayant Muni, edited by Jayasukhlal Shah.
• Articles published in Jain periodicals like Jaina Entiquary, Jain Siddhanta Bhaskar, Anekānt, Jain Satya Prakash, Jain Bharti, and other scholarly journals, including works by Dr. S. N. Ghosal, R. C. Agrawal, V. Joharapurkar, Dr. T. P. Bhattacharya, D. Diskalkar, Dr. Alsdorf, Dr. Edgerton, and Dr. Kohl.

Malvania concludes by stating that he has provided a brief overview of the efforts being made to draw the attention of the esteemed audience to this field. He expresses a firm belief that as more people focus on this area, it will become even more illuminated, as the darkness of the past is giving way to rays of light.