Jain Literature In Kannada

Here is a comprehensive summary of the provided Jain text, "Jain Literature in Kannada" by Dr. B. K. Khadabadi:

Overview of Jain Literature and its South Indian Development

The document provides an overview of Jain literature, starting with its earliest forms in Prakrit languages like Ardhamāgadhi and Jaina Sauraseni. It highlights the differing traditions within Jainism regarding the preservation and transmission of canonical texts (Angas). The Svetambara tradition emphasizes oral preservation and eventual writing down of the Angas at the Vallabhi Council, while the Digambara tradition points to the preservation of certain parts of the canonical knowledge in the Şarkhandagama composed in Jaina Sauraseni.

The text explains the evolution of Jain literature beyond canonical works, with commentaries appearing in Jaina Mahārāştri, Jaina Sauraseni, and Sanskrit. Jain scholars also began producing original Sanskrit works to engage with Sanskrit-knowing audiences and rival religious groups. The shift towards Sanskrit as a preferred literary medium is noted, citing Siddhasena Divakara's role in this trend.

Crucially, the document emphasizes that Jain scholars and teachers adopted the local languages of the regions they settled in, cultivating them and producing significant literary contributions. This is particularly evident in South India with Tamil and Kannada literatures, and in North India with languages like Hindi, Rajasthani, and Gujarati. The author asserts that Jain contributions to Indian literature and thought are substantial and span various linguistic mediums.

Jainism in South India: A Historical and Literary Perspective

The growth of Jain literature in South Indian languages is intrinsically linked to the spread and prosperity of Jainism in the region. While a tradition suggests Jainism entered South India around 300 B.C. with Bhadrabāhu and Candragupta, other evidence points to an even earlier presence via Kalinga during Mahāvīra's lifetime.

• Telugu Literature: Despite Jainism's early presence in the Telugu country, surprisingly few Jaina works in Telugu have survived. The author attributes this to the decline of Jainism by the mid-11th century due to Hindu revivalism, leading to the potential destruction of literary works. A "Jaina period" in Telugu literary history is tentatively placed between the 9th and 11th centuries.

• Tamil Literature: In contrast, Tamil literature benefited significantly from Jaina scholars. They adopted and cultivated Tamil, producing works in various genres including grammar, poetry, lexicography, and mathematics. Notable Jaina authors and their works mentioned include Tolkäppiyam (grammar), Tirukkural, Silappadikāram, and Jivaka Cintamani. Jaina inscriptions also attest to their contribution to the development of the Tamil language.

• Malayalam Literature: No direct Jaina contribution to Malayalam literature is found, likely because the language developed distinctly later (around the 10th century). However, evidence suggests Jaina influence in the region, particularly in Malabar and Travancore, during the 9th to 11th centuries, implying potential Jaina literary activity, likely in Tamil.

Jain Literature in Kannada: A Rich Heritage

Kannada is identified as a favorite language for Jaina scholars, who have left behind a rich literary heritage. The document details the significant contributions of Jainism to Kannada literature:

• Inscriptions: The earliest Jaina literary evidence in Kannada is found in inscriptions dating back to the 7th century A.D. and even earlier. Kannada Jaina inscriptions are substantial in volume and value, often metrically composed with poetic quality, and provide important religious, social, and political data. The Sravanabelgola inscriptions played a crucial role in the scientific study of Jainism in Kannada.

• Early Works and Authors:

  • The Kavirajamārga (c. 815-877 A.D.), a treatise on poetics by the Răstrakūta King Nrpatunga (a disciple of Ācārya Jinasena), is the earliest available Jaina literary work in Kannada. It implies the existence of earlier Kannada works by authors like Vimala, Udaya, Nāgārjuna, Jayabandhu, Durvioita, Srivijaya, Kavīśvara, Pandita, Candra, and Lokapāla, many of whom were likely Jains.
  • Commentarial Works: The text highlights four significant but lost commentarial works on Prakrit Jain texts: Syāmakundācārya's commentary (c. 600 A.D.), Tumbaļūrācārya's Cūdamani (c. 650 A.D.), an anonymous commentary on the Tatvärthasūtra, and Bhrājsnu's commentary on the Müläradhana. These works, dating back to the 6th and 7th centuries A.D., are considered a "hidden landmark" in early Kannada literature and represent the "Period of the great Jaina Commentaries."

• Prose and Poetry:

  • The Vaḍḍärädhane (c. 925 A.D.) is recognized as the earliest available Kannada prose work, based on the Müläradhana. It is noted for its oriental value, Prakrit narrative influence, and excellent language and literary style.
  • The Cavundarayapurana (c. 978 A.D.) by Camundaraya is another important prose work, showing some Prakrit influence but also a more Sanskrit-ridden language.
  • The "Ratnatraya" of Kannada literature are celebrated Jaina poets: Pampa (941 A.D., known as the Adikavi of Karnataka, with masterpieces like Adipurāna and Vikramarjunavijaya), Ponna (c. 950 A.D., author of Santipurana), and Ranna (c. 993 A.D., author of Ajitapurana and Gadayudha).
  • Numerous other eminent Jaina poets and their works are listed, spanning from the 11th to the 16th centuries, including Nagacandra, Brahmasiva, Nayasena, Nemicandra, Aggala, Bandhuvarma, Gunavarma II, Janna, Andayya, Nagaraja, Mudhura, Bhaskara, Bommarasa, and Ratnakaravarni (author of Bharatesa Vaibhava).

• Grammar, Lexicography, Prosody, and Poetics: Jainas were pioneers in these fields in Kannada. Key works include Nagavarma's Karnataka-Bhāṣābhüṣaṇa, Keśiraja's Sabdamanidarpana (considered the most authoritative grammar), and Bhaṭṭakalanka's Sabdānuśāsana. Ranna's Rannakanda and Nagavarma's Vastukosa are early lexicons, while Nagavarma's Chandombundhi is the earliest work on Kannada prosody. Works on poetics include Nrpatunga's Kavirajamārga, Nagavarma's Kāvyävalokana, and Salva's Rasaratnakara.

• Other Fields and Authors: Jaina scholars also contributed to mathematics, astrology, medicine, toxicology, and cookery. The Rājāvalikathe by Devacandra is mentioned as a last notable contribution in quasi-historical writing. The number of Jaina authors in Kannada is estimated to be around 300, with many more works awaiting publication, often commentaries, translations, and adaptations of Prakrit Jain texts.

Conclusion

The author concludes that Jaina teachers and scholars were the earliest cultivators of Kannada for literary purposes. While the earliest developmental line of Kannada literature, largely shaped by Jain scholars, is not fully traceable, the lost Jaina commentaries of the 6th and 7th centuries are crucial to understanding early Kannada literature. The period between the 9th and 13th centuries is aptly termed the "Jaina Period" and the "Augustan Age" of Kannada literature. Jaina literature in Kannada, though primarily religious, also includes secular works. In terms of antiquity, Tamil Jaina literature precedes Kannada, but in extent and range, Kannada Jaina literature surpasses Tamil. The contribution of Jainism to Kannada literature is deemed unique and vital for a comprehensive understanding of Jain studies and the religious, social, and political history of the region.