Jain Sahitya

This document is a comprehensive essay titled "Jain Sahitya" (Jain Literature) by the late Mansukhbhai Kiratchand Mehta, presented at the third Gujarati Sahitya Parishad. The essay, edited by Dr. Bhagwandas Mansukhbhai Mehta, is published by Vallabhsuri Smaraknidhi and serves as the sixth issue in the Shree Vallabhsuri Jain Sahitya Mala.

The essay is divided into two main chapters:

Chapter 1: An Overview of Gujarati and Sanskrit-Prakrit Jain Literature

This chapter details the significant contributions of Jain literature to both Gujarati and the classical Sanskrit and Prakrit languages.

• Gujarati Literature:

  • The author challenges the popular belief that Gujarati literature began with Narsinh Mehta in the 16th century. He presents evidence, citing facts and figures, that Jain writers produced approximately 45 rasas (poetic narratives) between 1400 and 1570 CE. Examples include the "Gautam Swami Ras" composed by Jain Acharya Udayavant (Vijaybhadra) in 1412 CE, along with "Hans-Vach Ras," "Shil Ras," "Mayanreha Ras," "Aradhana Ras," and "Shantaras Ras."
  • The essay notes that besides these rasas, Jain literature in Gujarati also includes numerous biographies (charitras), narrative poems (akhyayikas), and devotional songs (padas, stavans).
  • The author categorizes this extensive Gujarati Jain literature into twelve sections: historical biographies, logic (nyaya), Jain philosophy (tattvajnan), metaphysics (dravya-vichar), spiritual yoga (adhyatma-yoga), cosmology (lok-swarup or vishva-vyavastha), ethics (niti), dramas (natake), astrology (jyotish, kal-gyan, nimitta), didactic literature (upadeshik), general and specific religious teachings (dharma-vishesh, samanya dharma), and rituals (prakriya).
  • The author also mentions that the essay's appendix includes a meticulously compiled list of about 370 Gujarati Jain rasas, which was originally published as a separate pamphlet by the Jain Conference.

• Sanskrit-Prakrit Literature:

  • The author states that this section is even vaster than the Gujarati section. He recommends referring to the "Jain Granthavali" published by the Jain Svetambar Conference for a detailed exploration.
  • He highlights the contribution of Jain scholars to ancient Indian grammar, mentioning the Jain grammarian Shakatayan, who predates Panini. He praises Acharya Hemchandracharya's "Siddha-Haima Grammar."
  • The essay discusses the concept of Prakrit, its types (Samsamskrit Prakrit, Tajja Prakrit, Deshi Prakrit), and the rich Jain literature in Prakrit, including canonical texts (Agamsutras), miscellaneous works, rasas, biographies, logic, philosophy, and grammar.
  • The author concludes the first chapter by urging literature enthusiasts to undertake the task of reviving and propagating this grand body of literature.

Chapter 2: Linguistic Analysis (Bhasha Vivek)

This chapter delves into the origin and development of the Gujarati language, specifically addressing the claim that Jainism played a role in its birth.

• The Question of Gujarati's Origin:

  • The author begins by refuting the claim, attributed to Shri Mansukhbhai Ravjibhai Mehta, that Gujarati originated from Jainism. He labels this question as artificial and unnatural, arguing that language is born from its users, and neither Jain nor non-Jain communities can exclusively claim parentage.
  • He emphasizes that both communities contributed to the nurturing and development of the language.
  • The author discusses the evolution of language through the concept of apabhramsa (corrupted or altered forms of language due to time, region, and social factors). He cites linguist Rudratta's classification of languages into six types: Prakrit, Sanskrit, Magadhi, Paishachiki, Shauraseni, and Apabhramsa.
  • He elaborates on the four forms present in every language: Prakrit (natural speech), Sanskrit (grammatically refined), Samsamskrit (highly refined Sanskrit), and Apabhramsa (evolved or altered forms).
  • The essay provides examples to illustrate these linguistic concepts and argues that the origin of any language, including Gujarati, is a result of societal influence, not the sole creation of any single community or individual.

• Gujarati's Lineage:

  • The author asserts that Gujarati originated from Apabhramsa Prakrit. However, he clarifies that it did not stem from the specific Prakrit used in Jain scriptures, but rather from the prevalent social Prakrit of the time, which was not exclusively owned by Jains.
  • He uses examples of Shauraseni and Apabhramsa Prakrit to support his argument.
  • The essay also addresses the misconception that Jains considered other Prakrit forms inferior, stating that this argument is refutable.
  • The author concludes that Gujarati emerged from social Apabhramsa Prakrit, in which both Jains and Brahmins (representing broader society) participated.

• Defining Gujarati and its Timeline:

  • The essay suggests defining Gujarati as the earliest form that resembles modern Gujarati and is easily understandable by the educated middle class.
  • It mentions the discovery of ancient Jain Gujarati literary works that will shed light on the subject and help resolve differing views.

Overall Summary:

"Jain Sahitya" is a scholarly exploration of the vast and diverse literary contributions of Jainism. The essay meticulously details the influence of Jain literature on Gujarati, Sanskrit, and Prakrit languages. It highlights key works, authors, and genres, emphasizing the historical significance and ongoing relevance of Jain literary heritage. The second part of the essay provides a detailed linguistic analysis of language evolution, particularly in the context of Gujarati's origins, firmly refuting claims of exclusive Jain parentage while acknowledging their significant role in its development. The author's thorough research and systematic presentation underscore the profound and multifaceted impact of Jain literature on Indian cultural and linguistic history.