Jain Katha Sahitya - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Jain Katha Sahitya" by Hasu Yagnik:

Jain Katha Sahitya: An Introduction to Jain Narrative Literature

This text, "Jain Katha Sahitya" by Hasu Yagnik, provides a detailed overview of Jain narrative literature, exploring its definition, importance, characteristics, origins, and psychological dimensions.

1. Definition and Scope:

Jain Katha Sahitya refers to the collection of stories, both prose and poetry, found within Jainism. These narratives serve multiple purposes:

Explaining Jain Principles: They elucidate the core doctrines and philosophy of Jainism.
Highlighting Virtues: They emphasize the significance of practices like penance, austerity, chastity, self-restraint, and vows.
Biographies of Tirthankaras: They illuminate key aspects of the lives of the Jain Tirthankaras.
Portraying Key Figures: They feature the lives of kings, ministers, ascetics (monks and nuns), and lay followers (shravaks and shravikas) associated with Jainism.
Enriching with Life's Pursuits: They are woven around the four aims of human life (Purusharthas): Dharma (righteousness), Artha (wealth), Kama (desire), and Moksha (liberation).
Entertainment and Engagement: They are designed to be entertaining, incorporating various events and emotions.

The term "Katha" originates from the root "kath," meaning "to say." A "Katha" is defined as an event, real or imagined, involving human or non-human characters, possessing special meaning and often miraculous elements. "Varta" is a synonym for "Katha," derived from "vritta," meaning "that which has happened." While both terms relate to narration, "Katha" is often specifically used for religious narratives, while "Varta" can refer more generally to miraculous or entertaining stories. Storytelling and listening are ancient Indian traditions, broadly categorized as either for religious purposes or for the entertainment of the populace.

2. Importance and Characteristics of Jain Katha Sahitya:

Jain Katha Sahitya holds significant importance for several reasons:

Preservation of Ancient Indian Literature: It has played a crucial role in preserving ancient and medieval Indian narrative compositions, particularly in manuscript form. Amidst the passage of time and invasions, many Indian narrative works were lost, but Jain tradition meticulously safeguarded its literary heritage.
Historical and Cultural Documentation: These stories offer insights into five thousand years of Indian Aryan culture, providing a lens through which to understand the political, economic, religious, ethical, and cultural activities of Indian society across different eras. They shed light on social conditions, political transformations, their impact on the populace, and the various social strata.
Repository of Knowledge: Jain narratives serve as a documentary source for understanding Indian history in various arts and sciences, including sculpture, architecture, painting, literature, music, drama, Ayurveda, archery, warfare, and more.
Tracing Folk Tales: They provide documentary evidence for tracing the origins of countless folk tales from India and around the world.
Explanation of Jain Philosophy: They effectively explain the fundamental principles and philosophies of Jainism.
Biographical Accounts: They offer detailed accounts of the lives and contributions of Tirthankaras, ascetics, patrons, royalty, ministers, merchants, philanthropists, and prominent lay followers.
Historical Trajectory of Jainism: They chronicle the origin and development of Jainism, illustrating the favorable and unfavorable conditions under which this humanistic path stabilized. Furthermore, they shed light on the ancient Vedic and Buddhist traditions of India, indicating the conflicts and syntheses that occurred between them.

A key characteristic of Jain narratives is their availability not only in Sanskrit but also in Ardhamagadhi, other Prakrit languages, Apabhramsa, and old medieval languages. This reflects the Tirthankaras' preaching in the vernacular languages of the people, incorporating folk tales to connect with the masses. While some works exist in Sanskrit, the primary medium remained the common languages.

3. Origins and Sources of Jain Katha Sahitya:

Jain Katha Sahitya is considered ancient, with its tradition extending back five thousand years, as acknowledged by Western scholars, and even further according to Indian tradition. The origins can be traced to two main sources:

Jain-Specific Origins: Some stories originated and developed exclusively within the context of Jainism.
Wider Indian Tradition: Many stories were adopted from the broader, common stream of Indian narrative tradition.

The stories that entered Jain Katha Sahitya can be categorized as:

Stories connected to Tirthankaras, holy sites, Jain architecture, dynasties, ministers, merchants, ascetics, lay followers, and Jain principles, vows, and mantras. These are considered integral to the Jain tradition.
Didactic and illustrative stories, and entertaining folk tales that are part of the general Indian narrative current. These also appear in Vedic and Buddhist literature.

Within this common stream, three types of narratives are found in Jain Katha Sahitya:

Mythological (Pura-Katha): Ramayana, Krishana, and Pandava narratives are key examples of common Indian mythological tales. While their origins are in the general folk tradition, they were adopted by Vedic, Buddhist, and Jain traditions. In Vedic traditions, the concept of avatars became prominent, with Rama and Krishna being considered avatars of Vishnu. Buddhist and Jain traditions, not accepting avatarhood, adapted these stories into more legendary forms. However, these stories and characters maintained a direct connection with Jainism, preserving their place and significance as mythological tales. Jain sources for Ramayana include the Padmacharita (Padmapurana), and for Krishna, the Prakrit Vasudevahindi.
Legendary (Danta-Katha): This category includes stories about figures like Udayana-Vasavadatta, Shrenik, Abhayakumar, and Vikramaditya. The popularity of Vikram led to numerous tales like "Vikram and Shanichara" and "Vikram and Vetal," with works like Simhasan Battisi being composed.
Entertaining Folk Tales: Stories like Panchadanda, Nandbattisi, and Sudo Bahoteri were also popular. Many of these tales from ancient and medieval times found a place in Jain Katha Sahitya, often evolving into new forms within the Jain tradition. "Sudo Bahoteri" and other erotic tales are believed to have originated and developed within Jain sources, often written by Jain ascetics to illustrate the impermanence of the world and detachment from worldly desires.

Metaphorical stories also form a part of the general tradition, using metaphors for the mind, body, and soul. These stories, prevalent across Indian religions, are also found in Jain literature in poignant and touching forms.

Inter-religious differences and rivalries also influenced the narrative literature of each religion, giving rise to specific narrative forms like Pravalika and Manthalika. Debates on destiny versus free will, and stories that humorously satirized other religions and beliefs, also emerged. While the source of these satirical tales is common, works like Dhurta-khyan and Bharadabattri-Bharrataka Dwattriṃśikā are specifically found within Jain Katha Sahitya.

The primary ancient source of Jain Katha Sahitya is the Agamas. Alongside philosophical teachings, stories are found in Ardhamagadhi. Stories from the Agamas, such as those depicting the life of Mahavir Prabhu, Bhagavati-Vivaha Pannatti, and Nayadhammakaha spoken by Mahavir Swami, are among the oldest Jain narratives. These include didactic stories, metaphorical stories, tales of valor, fairy tales, stories of thieves and robbers, and mythological tales. The seventh, eighth, and eleventh Angas of the Agamas are particularly significant for the origin and development of Jain Katha Sahitya.

Following the Agamas, the next phase involves Charitas and Prabandhas, with works composed in Prakrit, Apabhramsa, and Sanskrit. The third phase extended to the late 19th century, with a significant number of works primarily in Rasa form. Literary forms like Baramasi and Phagu also draw their core narrative threads from these stories.

Jain narrative works can be classified based on their plot and narrative elements:

Mythological (Pauranik): Stories concerning the Tirthankaras.
Biographical (Charitra-atmaka): Stories of renowned figures like Vilasavati, Sukumala, Pradyumna, Nagakumara, and Sulochana.
Folk Tales (Lok-katha-atmaka): Entertaining narratives like Samaraditya and Tarangavati.
Descriptive (Vivaran Katha): Found in commentary texts, Balavbodhas, and Kathakoshas.

4. Comparative Narrative Literature of Other Religions:

The text briefly touches upon the narrative literature of other major Indian religions:

Vedic Religion (Sanatan Dharma/Hinduism): This religion is described as a broad, free-flowing tradition with numerous denominations based on worshipped deities (Vaishnavism, Shaivism, Shaktism) and philosophical schools. The narrative literature is ancient, vast, and diverse, encompassing Sanskrit and all Indian languages. Its timeline spans five thousand years, with periods like the Vedic age, post-Vedic literature, heroic epics, Puranas, and classical Sanskrit epics. The Vedas, Upanishads, Brahmanas, and Aranyakas contain early narratives. The Ramayana and Mahabharata are highlighted as the pinnacle of post-Vedic narrative literature, providing historical accounts of the struggles and syntheses of Indian Aryans. The Puranas are rich in stories of deities, sages, and kings, offering material for understanding social, political, and cultural history. Classical Sanskrit literature includes epics, dramas, and collections of stories like Kadambari, Dashakumaracharita, and Kathasaritsagara.
Buddhist Literature: This tradition's narrative literature is found in the Pitakas, Jatakas, and Avadanas.
- Pitakas: Stories were told in vernacular languages to make religious doctrines accessible and were compiled in Pali. These Pitakas contain stories of prominent figures like Sariputta, Moggallana, Mahaprajapati, Upali, and Jivaka, as well as teachings of Lord Buddha. A key distinction is that while Pitaka stories are attributed to Buddha, not all are linked to his previous lives, unlike the Jatakas. Pitaka stories illuminate Buddha's life, with some presented as dialogues and others as factual accounts.
- Jatakas: These stories are connected to Buddha's previous births and are narrated by Buddha himself. They contain many essential elements of Indian culture and society, which people listened to with faith due to their connection with Buddha's past lives, contributing to religious devotion. Jataka stories are primarily in prose, with the essence and moral teachings presented in verse.
- Avadanas (Upadanas): These refer to collections of significant events in the lives of Buddhist monks and nuns. Similar to how Jatakas are connected to Buddha's life, Avadanas are based on the lives of Buddhist theras (monks) and theris (nuns). Theragatha and Therigatha contain self-narrated accounts of their lives, often depicting their struggles and eventual renunciation. While primarily in Pali, Buddhist narrative literature also exists in Sanskrit.

5. Psychology of Jain Narratives:

The psychological aspects of narratives can be examined from two perspectives:

Psychological Reasons for the Connection of Stories with Religion:
- Religions have historically used stories as a primary means for propagation, dissemination, and explanation.
- Illustrative stories were employed to simplify and make complex religious philosophies and doctrines accessible and universally acceptable.
- Stories were used to explain the efficacy and glory of rules, vows, chants, rituals, and worship.
- Narratives were associated with key figures, their life's work, and religious institutions and holy sites.
- Stories simplify abstract concepts, create a lasting impact on the listener's mind and heart, preserve religious and cultural history, and inspire followers with motivation, loyalty, and faith.
- Religions also utilized popular and entertaining folk tales with slight modifications to attract audiences, making them receptive to teachings and reinforcing their faith.
Psychological Impact of Narratives in Religious Literature:
- In Jainism, stories were used to clarify and make religious philosophies accessible, and to highlight the importance of vows and rituals.
- A unique strength of Buddhist and Jain narratives lies in their power to reinforce the principles of the impermanence of the world and renunciation. These stories serve as a method for psychologically processing the desires of worldly individuals.
- While many religions attract followers by portraying God as a loving father who forgives sins through prayer and repentance, Jain philosophy, based on the principle of karma and its consequences, differs. It emphasizes that individuals must face the results of their actions, and no external higher power intervenes to grant forgiveness through penance.
- Jain narratives, therefore, instill the mental strength to accept suffering and hardship as the unfolding of karma (kramavipak). This is reflected in graphic descriptions of intense physical and mental suffering, such as being burned alive, crushed by chariot wheels, torn apart by wild animals, or experiencing excruciating pain from wounds infested with maggots.
- These stories help individuals transcend the powerful attachment to life and achieve mental fortitude. They also teach detachment from sensory pleasures. The experience of the soul being distinct and detached from the body is cultivated through such narratives. The illusory nature of worldly relationships is demonstrated, and intense depictions of indulgence are used to illustrate the futility of worldly attachments, serving as a form of psychological catharsis.

The text concludes by listing various narrative types and specific examples of Jain stories connected to different vows, practices, and important figures.