Jain Sahitya Ki Pragati

This document is a lecture delivered by Sukhlal Sanghavi as the president of the Prakrit and Jainism section at the Lucknow session of the All India Oriental Conference in 1951. It discusses the progress and challenges in Jain literature and scholarship.

Here's a comprehensive summary of the key points:

1. Homage and Loss:

• The lecture begins by mourning the passing of Shri Ajit Prasadji Jain, who translated complex Jain texts like Gommatasar into English and was the editor of the Jain Gazette for many years.
• It also remembers Shri Sagaranand Suri, a renowned Jain scholar who dedicated his life to publishing Jain literature, making a vast portion of it accessible to scholars.

2. The Problem of Linguistic Exclusivity in Classical Studies:

• Sanghavi addresses a critical issue observed in the study of classical languages: the narrow, "monolithic" approach often taken by scholars.
• He notes how even highly learned Sanskrit scholars struggled to read and interpret Prakrit texts without relying on Sanskrit translations. Similarly, some monks proficient in Prakrit and Pali found it difficult to read Sanskrit texts even on familiar subjects.
• This "monolithic" approach is also observed in university teachers and is contrasted with the more holistic approach of Western scholars.

3. The Historical Context of Language Purity:

• Sanghavi delves into the historical reasons behind seemingly exclusive language preferences.
• He refers to the Bhagavati Sutra stating Ardhamagadhi as the language of the gods and Buddha's instruction to translate his teachings into local languages. He also mentions Patanjali's Mahabhashya cautioning Brahmins against using Apabhramsha.
• He clarifies that these statements were not about denigrating other languages but about preserving the purity and sanctity of their respective scriptures. The focus was on the "correctness" of their own scriptural language.

4. The Emergence of Linguistic Pride and its Consequences:

• Over time, this concern for purity evolved into a sense of superiority and exclusivity, particularly around the 7th century.
• This linguistic pride mirrored the social divisions in areas like food, marriage, and business.
• Students and scholars of Sanskrit literature who encountered Prakrit passages were often deprived of proper training in reading them, leading to a lack of respect and understanding.
• This also affected practitioners of Pali texts, who often neglected important Sanskrit literature even within their own traditions.

5. The Jain Tradition's More Liberal Approach:

• Sanghavi highlights the Jain tradition's more open approach, citing Acharya Arkshetra's equal valuation of both Sanskrit and Prakrit.
• He notes that since Acharya Umashvati, Jain scholars for approximately 1500 years have respected both Sanskrit and Prakrit literature, creating works in both languages.

6. The Negative Outcomes of Monolithic Study:

• Inaccurate representation of one's own tradition: Monolithic scholars sometimes fail to accurately present their own sect's doctrines.
• Misinterpretation of other traditions: They often review opposing viewpoints based on incorrect assumptions.
• Errors in textual interpretation: Due to a lack of knowledge in related fields, textual errors can occur.
• Sanghavi cites examples from "Veni Samhara," "Pratima Natak," and Rajasekhara's "Karpur Manjari" where incomplete knowledge of Prakrit led to textual inaccuracies and faulty commentaries.

7. The Need for a Holistic Approach in Modern Academia:

• With the advent of universities, Indian scholars began to develop ambitions for revision and broader study, inspired by Western scholars.
• However, many university teachers, despite their qualifications, still carry the old monolithic mindset. This leads to a disconnect between their pronouncements of non-sectarian and comparative study and their actual practice.
• This also influences students, perpetuating a fragmented and distorted approach to their studies.

8. The Superiority of Western Scholarship and the Reasons:

• Sanghavi points out that Indian scholars have largely failed to achieve the same critical, impartial reputation as Western scholars in the field of research.
• He attributes this to the Western university curriculum, which is based on a truth-seeking, scientific approach, encouraging holistic study of languages and subjects.
• Western scholars, unlike the traditional Indian approach, do not confine themselves to narrow sectarian boundaries. Their vision and methodology are comprehensive, even when specializing in a particular area.

9. Examples of Linguistic Inadequacy Among Indian Scholars:

• Sanghavi criticizes Sanskrit teachers with higher degrees who, like traditional pundits, cannot read Prakrit, understand its nuances, or interpret it without Sanskrit aid.
• The same applies to Prakrit scholars who often rely on English translations or lack the necessary Sanskrit knowledge to teach effectively.
• The situation is even worse in "Ancient Indian History and Culture," where scholars often use English translations for Prakrit inscriptions and numismatic material, failing to grasp the essence of the languages.
• He laments that while Western scholars strive to acquire authentic knowledge of all relevant languages for their research, Indian scholars fail to fully utilize their own readily available resources.

10. Recommendations for Improvement:

• All India Oriental Conference's Role: The conference should propose that:
  • No Sanskrit teacher be appointed without at least a linguistic study of Prakrit languages.
  • No Prakrit or Pali teacher be appointed without adequate authentic study of Sanskrit.
• Curriculum Reform:
  • Undergraduate language courses should give equal importance to Sanskrit and Prakrit, ensuring knowledge of one complements the other.
  • Specialized (Honors) programs should comprehensively include the study of Sanskrit, Prakrit, and Pali to prevent dependency.

11. Two Noteworthy Trends:

• Collaboration for Standard Editions: Dr. A. N. Upadhye highlighted the need for the Jain community and orientalists to collaborate on a standard edition of the entire Ardhamagadhi canon, referencing the efforts of Pischel, Jacobi, and Schubring.
• Munishri Punyavijayji's Work: Sanghavi praises Munishri Punyavijayji for his significant efforts in establishing the "Jain Agama Samsad" and collecting all available materials for the critical edition of Jain Agamas. He has meticulously organized Bhandars (manuscript repositories) and personally edited important Sanskrit and Prakrit works. His recent extensive work at the Jaisalmer Bhandar is particularly lauded.

12. New Publications and Their Significance:

• Sanghavi reviews several important publications:
  • Jivaraj Jain Granthamala, Sholapur: "Yashastilak and Indian Culture" by Prof. K. K. Handiqui and "Tiloypanatti," Vol. II, edited by Prof. Hiralal Jain and Prof. A. N. Upadhye.
  • Bharatiya Jnanpith, Kashi: "Nyayavinishchay Vivaran" Vol. I, edited by Pt. Mahendrakumarji Nyayacharya, "Tattvartha" with "Shrutsagari Teeka," and an English translation of "Samaysar" by Prof. A. Chakravarti.
  • Singhi Jain Granthamala: Edited by Acharya Munishri Jinavijayji, including "Nyayavatara Vartika-Vritti" edited by Pt. Dalsukh Malvania.
  • Other notable works include editions by Prof. Damodar Dharmanand Kosambi, Prof. Amritlal Gopani, Acharya Jinavijayji, and Munishri Punyavijayji.
  • The publication of "Dhavala" commentary on "Shatkhandagama" is progressing well, but "Jayadhavala" and "Mahabandha" need faster publication.
  • The Yashovijay Jain Granthamala in Bhavnagar has published important works by the late Munishri Jayantvijayji, including "Tirthraj Abu" and "Abudachal Prachin Jain Lekh Sandoh."
  • Virseva Mandir, Sarasa: "Pauratan Jain Vakya Suchi" by Pt. Jugalkishore Mukhtar is highlighted.
  • Shri Digambar Jain Kshetra Shri Mahavirji: This institution has published the catalog of the Amer (Jaipur) Bhandar and "Prashasti Sangrah."
  • Manikchandra Digambar Jain Granthamala, Bombay: Edited plays by Hastimalla.
  • Vir Shasan Sangh, Calcutta: "The Jaina Monuments and Places of First Class Importance" by Shri T. N. Ramachandra.
  • Works by Dr. Mahadevle and Dr. Bloch on Prakrit inscriptions are also mentioned.
  • Dr. Vimalcharan Law's "Some Jain Canonical Sutras" is noted for its insights into Jain sutras.
  • Prof. Kapadia's Gujarati booklet on Prakrit language and literature is deemed useful but requires further scrutiny.
  • Munishri Kantisagarji's compilation of Jain inscriptions on metal images is mentioned.
  • Jain Granth Prakashak Sabha, Ahmedabad, and Jain Cultural Research Society, Banaras, are also recognized for their publications and efforts in training scholars.
  • Works on Jain philosophy and epistemology are also mentioned.
  • Gujarati translation of "Ganadharvada" and works by Dr. Bhogilal Sandesara are noted.
  • Shri Sarabhai Nawab, Ahmedabad, has published "Kalkacharya Kathasangrah" and "Jain Miniature Paintings."
  • The revival of engraving literature on stone and metal is encouraged, with examples like the Agam Mandir in Palitana and the ongoing work on "Shatkhandagama."
  • The establishment of "Rajasthan Puratatva Mandir" under Munishri Jinavijayji is seen as beneficial for research.
  • Prof. H. D. Velankar's compilation of prosody texts is also noted.
  • "Studien zum Mahanisiha" is mentioned as a recent German publication on a Jain Cheda text.

13. Key Philosophical Concepts:

• Nischaya and Vyavahara Naya: Sanghavi elaborates on the significance of these two perspectives in Jainism, noting their application in both metaphysics and conduct.
  • Metaphysics: Nischaya deals with the absolute, independent nature of reality, while Vyavahara deals with the relative, conditioned aspects.
  • Conduct: Nischaya refers to the direct path to liberation, emphasizing the eradication of internal impurities. Vyavahara encompasses diverse practices suited to different times, places, and individuals, sometimes appearing contradictory but ultimately stemming from the Nischaya viewpoint.
• Anekaantavaada (Multi-perspectivism):
  • Sanghavi connects Anekaantavaada to the concept of "Vibhajyavada" (analytical approach) found in Buddhism and Jainism.
  • He argues that Anekaantavaada is the essence of Vibhajyavada, which rejects absolutism.
  • He points out that this multi-perspectivist thinking is present in various Indian philosophical schools, including Nyaya, Sankhya-Yoga, Mimamsa, and even Vedantic schools.
  • He emphasizes the importance for researchers to understand Anekaantavaada from the perspective of its propounders to achieve a broader synthesis of Indian and human culture.
• Nayavaada (Theory of Standpoints):
  • The seven Nayas (standpoints) are discussed, with a focus on their role in explaining philosophical viewpoints.
  • The evolution of Nayavaada, from its initial focus on "artha" (meaning) to the inclusion of "shabda" (word), is traced.
  • The influence of Sankhya and later Brahmanical thought on the interpretation of Nayas is highlighted.
• Saptabhangi (Seven-fold Predication):
  • The historical significance of the first four of the seven propositions is discussed, as they appear in various ancient texts.
  • The interpretation of "Avaktavya" (inexpressible) is debated, with Sanghavi suggesting a historical interpretation beyond the purely logical one.
  • He criticizes the traditional interpretations of Saptabhangi by Shankara and Ramanuja as "doubtful knowledge" and praises modern scholars like Dr. A. B. Dhruv and Prof. Narmadashankar Mehta for understanding it as a method for expressing manifold truths.

14. Essential Tasks:

• Cataloging and Unification: There's a pressing need to create a comprehensive catalog of all Jain Bhandars, integrating existing lists and preparing new ones. This will greatly facilitate access to Jain literature.
• Study of Apabhramsa: The importance of studying Apabhramsa for the development of regional languages and for higher education is stressed.
• Jain Lexicography: The need for dictionaries of Prakrit proper nouns and Jain technical terms is reiterated.
• Formation of a New Unified Organization: Sanghavi strongly advocates for the establishment of a new, inclusive organization that brings together scholars and institutions from all Jain sects and traditions, as well as external scholars and patrons. This organization should focus on modern literary needs, publishing Jain literature efficiently, and coordinating efforts among various existing organizations. The current fragmented approach hinders progress.

In essence, Sanghavi's lecture is a call for a more inclusive, holistic, and collaborative approach to the study and dissemination of Jain literature and philosophy, urging scholars and institutions to overcome historical linguistic exclusivities and embrace a broader, more scientific, and unified vision.