Jain Sahitya Ka Bruhad Itihas Part 7

Here's a comprehensive summary of "Jain Sahitya Ka Bruhad Itihas Part 7" by Ambalal P Shah, focusing on the Kannada, Tamil, and Marathi Jain literature as presented in the provided text:

Book Title: Jain Sahitya Ka Bruhad Itihas Part 7 (A Comprehensive History of Jain Literature, Part 7) Author: Ambalal P Shah Publisher: Parshwanath Shodhpith Varanasi Content: Kannada, Tamil, and Marathi Jain Literature

This volume of the extensive history of Jain literature is dedicated to exploring the significant literary contributions made in the South Indian languages of Kannada and Tamil, as well as Marathi. The publication aims to provide a concise overview of the works and authors in these languages, acknowledging the challenges faced in compilation due to the authors and translators not being native Hindi speakers, which resulted in linguistic nuances.

Summary of the Sections:

Part 1: History of Kannada Jain Literature (Pages 1-96)

• Introduction to Kannada Literature: The chapter begins by discussing the origins of Kannada literature, noting the earliest inscriptions dating back to the 6th century CE. It highlights the influence of Sanskrit and Prakrit on early Kannada works and the emergence of prose and poetry styles by the 9th century CE. The "Kavirajamarga," attributed to Rashtrakuta king Nrupatunga (814-877 CE), is identified as the oldest available work, showcasing the sweetness of Kannada derived from contact with the Kopaṇa dialect of Kuntala and the Puli.gere dialect.
• The Age of Pampa: The 10th century CE is recognized as the golden age of Kannada literature, dominated by Jain poets like Pampa, Ponna, and Ranna. Pampa is hailed as the adikavi (first poet) of Kannada, whose works like "Adipurana" (about the first Tirthankara Adinath) and "Vikramaryunvijaya" (a Jain adaptation of the Mahabharata) set high standards. Ranna's "Gadāyuddha" is noted for its focus on a single episode.
• The Age of Champū: This era saw the continuation of Champū (prose-poetry) style with poets like Nemichandra, Janna, and Gunavarma II. Janna's "Yashodhara Charita" is highlighted.
• The Age of Shatpadi and Sangatya: Later periods saw the prevalence of Shatpadi and Sangatya meters, with poets like Bhaskara, Kalyānakirti, and others contributing.
• Key Poets and Works: The text delves into the lives and works of prominent Jain poets, including:
  • Shrivardhadeva (c. 650 CE): Mentioned in inscriptions, credited with "Chudamani" poetic work.
  • Duvinita & Shrivijaya: Noted by Nrupatunga as earlier poets.
  • Nrupatunga: The author of "Kavirajamarga," a significant work on poetics and literary criticism.
  • Asaga, Gunandi, Gunavarma: Important poets from around 900 CE.
  • Pampa (10th century): "Adipurana," "Vikramaryunvijaya."
  • Ponna (10th century): "Shantipuraṇa" (also called "Purana Chudamani"), "Bhuvanekaramabhyaudaya" (lost).
  • Ranna (10th century): "Ajitapuraṇa," "Sahsa-bhimavijaya" (also known as "Gadayuddha").
  • Chavundaraya (978 CE): "Trishashti Lakshana Mahapurana" (a prose work).
  • Shridhara Charya: Author of "Jataka Tilaka" (astrology).
  • Shivakotiacharya: Author of "Vaddaradhane," considered the first Kannada prose work.
  • Nagasurma (1st & 2nd): Mentioned for their poetic contributions.
  • Brahmashiva: Author of "Samaya Pariksha."
  • Karnaparya: Author of "Neminathapuraṇa."
  • Somnath: Author of "Kalyanakaraka" (medical treatise).
  • Vrittivilasa: Author of "Dharmapariksha."
  • Bhatta-kalanka: A renowned grammarian who wrote "Karnatak Shabdanushasana" in Sanskrit.
  • Devachandra: Author of "Rajasavali Katha."
• Influence of Sanskrit: Kannada literature, from its inception, drew heavily from Sanskrit traditions in terms of themes, style, and meters.
• Jainism's Role: Jain scholars played a pivotal role in the development of Kannada literature, composing works on Tirthankaras, philosophical treatises, and adaptations of epics from a Jain perspective.

Part 2: History of Tamil Jain Literature (Pages 97-198)

• Jainism in Tamil Nadu: The text traces the early presence of Jainism in Tamil Nadu, noting the derivation of terms like "Jainar" and "Aruhater" from "Jina" and "Arhat." The influence of Jainism is evident in place names and the adherence to principles like samlekha (meditative death).
• Early Period and Acharyas: The early period of Jain influence is marked by the arrival of Acharya Bhadrabahu and his disciple Vishakha. The text mentions the historical debate regarding the timing of Chandragupta Maurya's reign and Bhadrabahu, suggesting potential links to later figures if earlier timelines are contested. It highlights the discovery of Jain inscriptions from the 1st or 2nd century CE.
• The Period of Kalabhra Rule: Jainism flourished under the Kalabhra rulers, with Acharya Vajranandi establishing a significant Sangha in Madurai around the 5th century CE. The "Dravida Sangha" is identified as a crucial development, with its lineage traced through Acharyas like Vajranandi, Puzhpaddatta, and Pushpasena.
• Jain Teachers Before the Cholas: Several Jain Acharyas are mentioned from the period before the Chola dynasty, including Chandranandi, Ilaiyabhatar, Naganandi, Arunalathtu, Acchanandi, Malayadhwaja, Arrambavirar, and Ganasena Bhattaraka, with inscriptions providing evidence of their activities.
• Jain Teachers During the Chola Period: The text lists Jain Acharyas who were active during the Chola rule, such as Vinabhāsuraguru, Vardhamana Periyadigal, Gunasagara Bhattaraka, Tirukottatra Padamattanta, Kanma putpanandi, Shrivardhamana Perumanakkal Shrinandi, Shanti Senadigal, Bhavanandi Periyar, Dasayala Pariyana, Pushpanandi Bhattaraka, Arunilami Bhattaraka, Vimalachandra Guruvadigal. The mention of Bhavanandi as the likely author of "Nannul" is also discussed.
• Tolkappiyam and Jain Influence: The ancient Tamil grammar text "Tolkappiyam" is analyzed for potential Jain influence. While some scholars suggest Jain connections based on terms like "Padimyon" (ascetic) and the classification of living beings by their sensory knowledge, the text concludes that the evidence is insufficient to definitively label Tolkappiyar as Jain. It suggests he was a neutral observer of contemporary religious practices.
• The Padinenkil Kanakku (Eighteen Minor Works): This collection of didactic and ethical Tamil works is presented as a significant part of Tamil Jain literature. The text lists the 18 works and their likely authors, many of whom were Jain monks. These works, characterized by their gnomic verses and ethical teachings, influenced later Tamil literature. Notable works include "Tirukkural," "Naladiyar," "Palamoli Nanuru," "Chirupanchamoolam," and "Eladi." The Jain influence is seen in their emphasis on non-violence, ethical conduct, and the pursuit of liberation.
• Kappiyam (Epic Poems): The section discusses the major Tamil epic poems, including "Shilappadikaram" (attributed to Jain author Ilango Adigal), "Manimekhala" (a Buddhist epic), "Jivaka Chintamani" (a Jain epic by Tiruttakkadevar), "Kundalakesi" (Buddhist), and "Valayapati" (Jain). The Jain epics are highlighted for their philosophical depth and narrative richness, often integrating Jain principles into their storylines.
• Prose Works, Ilakkanam, Nighantu: The text covers prose works like "Shripuranam," lexicographical works (Nighantu) such as "Divakaram," "Pingalandai," and "Chudamani Nighantu," and grammatical works ("Ilakkanam") like "Tolkappiyam," "Nannul," and "Yappiyankalam." The significant contribution of Jain scholars to Tamil grammar, lexicography, and poetics is emphasized.

Part 3: History of Marathi Jain Literature (Pages 201-248)

• Introduction to Marathi Jain Literature: The chapter notes the ancient connection of Jainism with Maharashtra, citing pilgrimage sites and the visits of influential Acharyas. It discusses the development of the Marathi language from Prakrit and Apabhramsa, with Jain texts in Apabhramsa potentially representing early Marathi. However, extensive Marathi Jain literature is noted to primarily date from the 15th century onwards.
• Classification of Marathi Jain Literature: The literature is categorized into four periods:
  1. 1450-1550 CE: Poets influenced by Gujarati scholars and texts.
  2. 1550-1850 CE: Works influenced by Jain Acharyas and scholars from Maharashtra and Gujarat, often based on Sanskrit and Kannada sources.
  3. 19th Century (First Half): Literature from Kolhapur Bhattaraks.
  4. Post-1850 CE: Modern literature encompassing translations, original works in various genres, and periodicals.
• Early and Medieval Marathi Jain Literature (1450-1850 CE): This section details the contributions of approximately 62 poets and their around 200 works.
  • Early Poets (1450-1550 CE): Gundasa (author of "Shrenik Charitra"), Gunakirti (author of "Padma Purana," "Dharmamrita"), Jindasa (author of "Harivansha Purana"), Megharaja (author of "Jashodhara Ras"), Kamraja (author of "Sudarshana Charitra"), Suryajana (author of "Paramahamsa Katha"), Nago Aya (author of "Yashodhara Charitra"), Gunananadi (author of "Yashodhara Purana"), Abhayakirti (author of "Aditya Vrata Katha," "Ananta Vrata Katha"), Veeradas (Pasakivi) (author of "Sudarshana Charitra," "Navakar Mantra Prakriti"), Damapandita (author of "Jambuswami Charitra," "Dhanashila Tapobhavana"), Bhanukirti (author of "Dharmamrita" and other works), Dayasagara (Dayabhushana) (author of "Dharmamrita Purana," "Bhavishyadaatta Purana," "Samyakvasvamukomudhi"), Chimnapaṇḍita (author of various Aarti and devotional songs), Punyasaagara (author of "Harivamsapurana" completion, "Rukmini Vrata Katha"), Vishalakeerthi (1st) (author of "Rukmini Vrata Katha"), Panta Sabaji (author of "Sugandhadashami Vrata Katha"), Vishalakeerthi (2nd) (author of "Dharmapariksha"), Padmakirti (author of "Parshvanath Aarti"), Raya (author of "Jineshvar Vinati"), Ratnāsa (scribe of "Jambuswami Charitra"), Gangadasa (author of "Parshvanatha Bhavantara Geet"), Hemakirti (author of various Aarti and devotional works), Makranda (author of "Ramtek Indrane"), Mahichandra (author of "Adipurana," "Samyakvasvamukomudhi"), Mahakirti (author of "Shilapataka"), Chintamani (contributor to "Padma Purana"), Ramakirti (author of "Padmavati Aarti"), Devendrakoți (disciple) (author of "Padmavati Palana"), Punyasaagara (2nd) (completed "Padma Purana"), Chhatrasena (author of "Adishwara-Bhavantara"), Satvā (author of "Shivane-Nemi Samvada"), Nibha (author of "Shirpur Antariksha Parshvanath Stuti"), Yadavasuta (author of "Ashtakarma Prakriti"), Manikananda (author of various Aarti works), Jinsagar (author of "Jivandhara Purana," various Vrata Kathas and Stotras), Lakshmichandra (author of "Meghamalavrata Katha"), Sayā (author of "Chovish Tirthankar Stuti"), Soyarā (author of "Karmashtami Vrata Katha"), Yamasa (author of "Aditya Vrata Katha"), Tanu Pandit (author of various Aarti works), Nyāhala (author of "Guru Aarti"), Ratana (author of various Aarti works), Dinasā (author of "Baramasi"), Vrishabha (author of "Chandprabha Stotra"), Devendrakirti (disciple) (author of "Padmavati Palana"), Anantkirti (author of "Dashalakshana Vrata Katha"), Janardana (author of "Shrenik Charitra"), Bhīmachandra (author of "Guru Aarti"), Rāghava (author of "Ramtek Shantinath Stuti"), Kavindra Sevaka (author of "Sumati Prakash," various Abhangas), Bopa (author of "Tirthankar Bhupali"), Mahatisāgara (author of "Ravi Vrata Katha," "Adinath Panchakalyānika"), Dayāsagara (2nd) (author of "Hanuman Purana"), Ratnakirti (author of "Dharmapariksha").
• Influence of Other Languages: Many of these works were translations or adaptations from Gujarati, Sanskrit, and Kannada religious texts.
• Themes: The literature covers a wide range of themes, including lives of Tirthankaras and other Jain figures, vratas (vows), philosophical discussions, and devotional songs.

Part 4: Modern Marathi Jain Literature (Post-1850 CE)

• New Era of Literature: The modern period is characterized by the influence of Western education, printing press, and postal services. The establishment of the Jain Bodhak monthly in 1884 by Seth Hirachand Nemchand Doshi marked the beginning of this era, aiming to awaken the Jain community and promote social reform.
• Key Modern Writers and Works: The section highlights prominent modern writers and their contributions:
  • Seth Hirachand Nemchand Doshi: Published Jain Bodhak and Samyaktvavardhak, wrote on Jain principles and social reform.
  • Chawde Brothers (Nemchand, Ganpatrao): Contributed significantly through writings and the Jain Bandhu magazine.
  • Krishnaji Narayan Joshi: Translated Sanskrit Jain works into Marathi.
  • Kallappa Bharmappa Nitave: Edited Jain Bodhak and translated several ancient Jain texts.
  • Tatya Nemnath Pangal: Known for his devotional poetry and historical writings on Jainism.
  • Jivraj Gautamchand Doshi: Known for his translations and writings on Jain philosophy and history.
  • Dattatray Bhimaji Randive: A prolific poet and novelist who adapted ancient Jain stories into modern prose.
  • Raoji Nemchand Shah: A scholar and social reformer who wrote extensively on Jainism and history.
  • Tatya Keshav Chopade: A poet and influential figure in Marathi Jain literature.
  • Raoji Sakharam Doshi: Editor of Jain Bodhak and author of various Jain texts.
  • Jindas Parshvanath Phadkule: A prolific translator and writer of Jain literature.
  • Kankubai: Daughter of Seth Hirachand Doshi, known for her devotional and narrative works.
  • Acharya Shri Anandrishi Ji: Author of Marathi translations of Jain texts.
  • Motichand Hirachand Gandhi: Translator and author of important Jain works.
  • Appabhai Magadum: Known for historical writings on Jainism.
  • Shantinath Yashwant Nandre: Author of biographies and devotional works.
  • Sumer Jain: Editor and author of popular adaptations of Jain stories.
  • Subhash Akkole: Scholar and editor of Jain literature.
• Themes and Characteristics: Modern Marathi Jain literature covers a wide spectrum of topics including translations of ancient scriptures, biographical accounts of Tirthankaras and Acharyas, devotional songs, ethical treatises, historical accounts, and social commentary. The use of simple, accessible Marathi prose and poetry is a hallmark of this period.

In essence, Part 7 of "Jain Sahitya Ka Bruhad Itihas" offers a valuable and detailed survey of the rich Jain literary heritage in Kannada, Tamil, and Marathi, highlighting the significant contributions of Jain scholars and poets in shaping these languages and their literary traditions.