Jain Agam Aur Prakrit Bhasha Vigyan Ke Pariprekshya Me Ek Parishilan

Here's a comprehensive summary of the Jain text "Jain Agam aur Prakrit Bhasha Vigyan ke Pariprekshya me Ek Parishilan" by Shantidevi Jain, based on the provided pages:

The article, "A Study of Jain Agams and Prakrit in the Perspective of Linguistics," by Shantidevi Jain, delves into the significance of Prakrit languages, particularly in relation to Jain Agams and the broader field of linguistics.

The Divine Message in Vernacular Language: The author begins by stating that the teachings of the Tirthankaras are delivered in the vernacular language of the people, which we now know as 'Agams'. The vast literature of the Agams, written in Ardhamagadhi or Prakrit, holds immense importance not just religiously but also from a linguistic standpoint.

Language as a Medium of Thought: Language is presented as the medium for conveying thought. While enlightened souls, seeking self-realization, may not necessarily need words, their profound compassion drives them to share their experiences of eternal truth with suffering beings. This compassionate outpouring manifests as a stream of words, which eventually forms eternal literature. The Tirthankaras, for the welfare of all beings, deliver their sermons in the common language so that everyone can directly understand and absorb their teachings. This is supported by the verse: "For the grace of children, women, the elderly, the ignorant, and those aspiring for good conduct, the Tirthankaras have expounded the doctrine in Prakrit."

Lord Mahavir and Ardhamagadhi: Lord Mahavir, the 24th Tirthankara and founder of the present-day religious order, delivered his teachings in Ardhamagadhi Prakrit. His sermons were compiled by his chief disciples, the Gandharas, forming the extant Ardhamagadhi Agam literature. The text mentions that in praise of these teachings, it's said that not only humans but also gods, animals, and birds could understand the Ardhamagadhi pronouncements, as they would transform into the respective languages of the listeners. Ardhamagadhi is also referred to as an "Aryan language" spoken by gods.

Linguistics and the Study of Language: The article then transitions to the field of linguistics, which gained prominence in the past century with systematic, scientific study of languages in universities worldwide. While modern linguistics is a recent development, India has a rich tradition of etymological studies, as evidenced by Yaska's Nirukta (8th century BCE), considered the first etymological text in world literature. Yaska's work discusses earlier scholars, proving the antiquity of this field in India.

Influence of Western Scholars and Sir William Jones: Western scholars like Bishop Caldwell, John Beames, and Sir George Grierson significantly contributed to linguistics. However, the foundation for comparative linguistic studies was laid by Sir William Jones, a learned Chief Justice of the Supreme Court in Calcutta. His deep knowledge of ancient Western languages like Latin and Greek, combined with his study of Sanskrit, led him to discover hundreds of cognate words across vast distances, suggesting a common origin for languages like Latin, Greek, Gothic, Celtic, and Old Persian. This revelation was highly inspiring for scholars.

The Indo-European Language Family and Prakrit: Through meticulous research, scholars concluded that numerous languages worldwide belong to different families, all stemming from a common ancestor. The article highlights the Indo-European family, which includes Western languages like Latin and Greek, and Eastern languages like Sanskrit, Prakrit, Apabhramsha, Hindi, Punjabi, Bengali, Gujarati, and Marathi. Prakrit is identified as a language belonging to the Aryan branch of this family.

The Origin of Prakrit: A Debate: A prevailing view, notably by scholar Acharya Hemachandra, is that Prakrit originated from Sanskrit. Hemachandra, in his Siddha-Hema Shabdanushasana, states, "Prakrit is derived from Sanskrit, meaning that which is born from it or has come from it." However, ancient scholars like Nami Sadhu disagreed, proposing that Prakrit is the source from which other languages, including Sanskrit, originated.

Nami Sadhu defines Prakrit as "that which was created earlier (Prakrit means 'previously created') and is easily understood by children, women, and others. It is the foundation of all languages." He further explains that just as water from a cloud, though originally one, takes various forms upon falling, Prakrit, in its essence, manifests in different forms. He states that Sanskrit is derived from Prakrit through refinement by grammarians like Panini.

Hemachandra's Perspective Re-examined: The author suggests that Hemachandra's statement might not be taken literally. Given that Hemachandra was a follower of Jain tradition and the Jain Agams do not consider Prakrit to be derived from Sanskrit, his intention was likely different. In Hemachandra's time, Prakrit was no longer a spoken language; its descendant languages had emerged. As the study of Prakrit became intertwined with Sanskrit, Hemachandra might have meant that Prakrit forms can be understood by referencing Sanskrit root and verb forms.

Critique of the Chronological Classification of Indo-Aryan Languages: The article presents the linguistic classification of Indian Aryan languages into three periods:

1. Ancient Indian Aryan (1500 BCE - 500 BCE): Vedic Sanskrit and Classical Sanskrit.
2. Middle Indian Aryan (500 BCE - 1000 CE): Prakrits (Magadhi, Ardhamagadhi, Sauraseni, Paishachi, Maharashtri) and Apabhramsha.
3. Modern Indian Aryan (1000 CE - 20th Century): Modern languages descended from Apabhramsha.

The author critically examines this classification, particularly the placement of Prakrits after Sanskrit. She posits that even before Vedic Sanskrit, vernacular languages, or "Primary Prakrits," must have existed. Vedic Sanskrit, being a grammatically refined literary language, likely emerged from these spoken dialects. The author suggests that Prakrit's linguistic features are closer to Vedic Sanskrit than to Classical Sanskrit, citing the work of German scholar Dr. R. Pischel. She concludes that the Prakrits typically placed in the Middle Indian Aryan period are "second-level" Prakrits, and the "first-level" Prakrits, though not extant, are evidenced by the existence of Vedic Sanskrit.

Stages of Middle Indian Aryan (Prakrit Period): This period is further divided into:

1. Early Middle Indian Aryan: Pali and epigraphic Prakrits (Ashokan Prakrits).
2. Middle Middle Indian Aryan: Literary Prakrits like Magadhi, Ardhamagadhi, Sauraseni, Paishachi.
3. Later Middle Indian Aryan: Apabhramshas.

Pali and Epigraphic Prakrits: Pali, considered the language of Buddhist scriptures, is placed in the first stage. Epigraphic Prakrits, found in the edicts of Emperor Ashoka, also belong to this phase.

Literary Prakrits: The second stage includes literary Prakrits like Magadhi, Ardhamagadhi, Sauraseni, and Paishachi, which evolved from spoken dialects into literary forms. A "transition period" is also mentioned, encompassing the Prakrits found in the plays of Ashvaghosha, the Dhammapada, and the Niya Prakrit.

Ardhamagadhi: Ardhamagadhi is discussed in detail as the language of the Shvetambara Jain Agams. Its name is explained in two ways: either as the language of the region between the Sauraseni-speaking and Magadhi-speaking areas, or as a language that possesses about half the characteristics of Magadhi. The key phonetic and grammatical features of Ardhamagadhi are outlined.

Mahavir and Buddha's Languages: The author addresses the question of why Lord Mahavir (Ardhamagadhi) and Lord Buddha (Magadhi) used different languages, despite being contemporaries and operating in similar regions. She suggests that Buddha, being from Kosala and primarily active in Magadha and Videha, might have used Magadhi, the central language of the Magadha empire, for wider comprehension. Lord Mahavir, hailing from Videha, might have found the local language, which was understood in Magadha and Videha, sufficient, thus not needing to adopt the central Magadhan language.

Compilation of Jain Agams: The article describes the historical process of compiling the Jain Agams, following the tradition of oral transmission. It mentions three "Vachanas" (recitations or councils):

1. First Vachana: Held in Pataliputra under Acharya Sthulabhadra after a severe famine, it compiled eleven Angas and attempted to compile Drishtivada.
2. Second Vachana: Held in Mathura under Acharya Skandila and in Valabhi under Acharya Nagarjuna Suri, these compilations had some textual variations.
3. Third or Final Vachana: Conducted in Valabhi under Acharya Devardhigani Kshamashramana, this was a systematic compilation and transcription of the Agams to preserve them.

Digambara Tradition: The Digambara tradition believes that the original Agam literature was completely lost. Their canonical texts include the Shatkhandagama, written in Sauraseni Prakrit (Jain Sauraseni), influenced by Ardhamagadhi. Other Digambara works by Acharyas like Kundakunda are also in Sauraseni Prakrit, suggesting it was a significant religious language for them.

Authenticity and Transformation of Agam Language: The author acknowledges that it's unlikely the Agams exist in the exact literal form as delivered by Lord Mahavir, given the passage of time and the spread of Jainism across diverse linguistic regions. However, due to a strong emphasis on the authenticity of the words, efforts were made to maintain the original vocabulary. The structure of the Agams, often involving dialogue between the Gandharas and Tirthankaras, reinforces this connection to the original teachings. The role of Upadhyayas in preserving the correct pronunciation and recitation of the Agams is also highlighted.

Linguistic Variations within Agams: Despite the efforts to maintain textual integrity, the author notes that linguistic variations exist between different Angas and Upangas of the Agams, indicating some degree of linguistic evolution over time. This suggests that while changes occurred, they were relatively minimal due to the high degree of awareness and care taken in preserving the Agamic texts.

Maharashtri Prakrit and Apabhramsha: Literary works in Prakrit, such as Gahasattasai by Hala and Ravana Vaho by Pravarasena, are primarily in Maharashtri Prakrit. This Prakrit is characterized by consonant elision and the insertion of 'y,' facilitating wordplay and rich poetic expression. The article then moves to Apabhramsha, the developed forms of Prakrits, prevalent from 700 CE to 1000 CE. Apabhramsha saw the creation of extensive folk literature.

The Concept of "Apabhransha": The term "Apabhransha" is explored in two contexts: as words considered corrupt or impure by grammarians, and as developmental stages of language from a linguistic perspective. The author cites Patañjali's Mahabhashya to illustrate the idea of grammatical purity versus common usage of words. Linguistically, however, simplified and simplified language used by the populace is seen as evolution, not corruption.

Significance of Prakrit Literature: The author concludes by emphasizing the immense importance of Prakrit literature, especially the Jain Agams in Ardhamagadhi, for understanding Jain philosophy, ancient Indian life, social customs, religious beliefs, thought processes, economy, arts, politics, and spiritual practices. Knowledge of Prakrit is also crucial for understanding the evolution of modern Indo-Aryan languages from Apabhramsha. The article expresses regret over the declining tradition of Prakrit studies in India but hopes for its resurgence.

In essence, the article by Shantidevi Jain is a scholarly exploration of the linguistic aspects of Jain Agams, placing Prakrit languages, particularly Ardhamagadhi, within the broader context of Indo-Aryan linguistics, historical language development, and the rich literary heritage of Jainism.