Jain Sahitya Me Loka Katha Ke Tattva

This document, "Jain Sahitya me Loka Katha ke Tattva" by Dr. Basantilal Bam, explores the elements of folktales within Jain literature.

Key Themes and Arguments:

• Origins of Folktales: The author posits that folktales originate from humanity's primal belief system, stemming from the need to protect oneself from natural calamities. Over time, these beliefs formed the basis of early folktales. Similar views are held by folklorists globally. Historical evidence suggests that political, social, and economic changes have influenced folktales, but they fundamentally retain elements of the primitive human psyche. The comparison of ancient and modern folktales confirms this.
• Jain Literature as a Repository of Folktales: Jain philosophy and literature are rich with folktales. These stories served as a vital tool for spiritual leaders and scholars to convey complex religious and philosophical concepts to illiterate and rural populations in a simple and accessible manner. This tradition is not unique to Jainism but is also prevalent in Buddhist, Vaishnav, and other religious traditions. Works like Gunadhya's "Vaddhakaha" in Prakrit are cited as authentic examples, alongside ancient texts like "Simhasana Battisi," "Vaitala Pachchisi," "Katha Saritsagar," and "Atthakaha," which clearly display ancient folktale forms. Stories involving animals, religious narratives, and didactic texts like "Hitopadesha" and "Panchatantra" are also mentioned for their inherent moral teachings.
• Purpose of Jain Folktales: Jain folktales primarily aimed to cultivate devotion, faith, and belief in the human mind, thereby imparting moral and ethical values of the religion and strengthening attachment to it. They were considered the most effective medium for resolving the deepest mysteries of religion and deeply captivating the human mind. The narratives and their unfolding events have a profound impact on the human psyche, a psychological truth supported by how characters and their life philosophies, along with the dramatic sequence of events, firmly establish belief and faith in the human mind, something that ordinary storytelling might not achieve.
• Content and Themes in Jain Folktales: Jain narrative works frequently depict the lives of Tirthankaras, their royal splendor, wealth, strict control over passions, renunciation of family, kingdom, and worldly pleasures, arduous penances in desolate forests, struggles with adversities, their ability to accept hardships with a smile, torments, unwavering courage to progress towards their goals, attainment of knowledge, and Nirvana. These themes are common not only in the lives of Tirthankaras, Siddhas, Acharyas, Upadhyayas, and the monastic community but also among ascetics, wealthy individuals, and prosperous characters. These narrative cycles include not only men but also women who are embodiments of compassion, sacrifice, penance, and selflessness, and who even sacrifice their lives to attain liberation from the cycle of rebirth by adhering to the principle of non-violence, breaking the chains of multiple lifetimes. Such narrative cycles form a valuable heritage of Jain literature.
• Classification of Jain Folktales: Ancient scholars have extensively classified narratives and their underlying principles. Initially, stories were divided into two categories: "Katha" and "Akhyayika." "Katha" is based on fiction, while "Akhyayika" is rooted in historical facts. For example, Bana's "Kadambari" and Dandi's "Dashakumaracharita" fall under "Katha," while Bana's "Harsha Charita" is considered an "Akhyayika" due to its historical narrative. Anandavardhana further divided "Katha" into three types: "Parikatha" (with limited scope for emotional development), "Sakal-katha" (encompassing the complete story from seed to fruit, termed "Charita" by Hemachandra, with "Samar Aditya Katha" as an example), and "Khandkatha" (related to a specific region). Acharya Haribhadrasuri classified them into four parts: "Artha Katha" (stories of wealth), "Kama Katha" (stories of desire), "Dharma Katha" (religious stories), and "Sankirna Katha" (miscellaneous stories). Subsequent scholars further elaborated on these classifications, broadening the scope. A study of medieval Jain literature reveals a vast array of such classifications.
• Diversity of Narrative Forms: The study of Jain narrative literature throughout its history reveals a diversity of forms unmatched elsewhere. Notable forms that continue to uphold their ancient traditions include "Ras," "Rasak," "Rasa," "Dhal," "Charit," "Phagu," and "Barahmasa." Additionally, medieval Jain literature included forms like "Gatha," "Akhyan," "Akhyayika," and "Upakhyan," which are no longer prevalent in popular culture. The foundational elements of folktales are clearly reflected in these current narrative forms.
• Character Traits in Jain Folktales: A key characteristic of folktales is that their protagonists are engaged in intense struggle until the very end of their lives. They never succumb to despair, and victory is their ultimate culmination, not defeat. Folktales never have tragic endings; they conclude happily, with the happiness being the very aspiration driving the protagonist's struggle throughout the narrative. Folktales are imbued with vitality, emotional depth, and an indomitable spirit of living a courageous life. All these aforementioned qualities are equally present in Jain narrative literature.
• The Jain Religious Purpose: The sole difference lies in the objective of Jain stories, which is to propagate religious sentiments and highlight the supremacy and priority of human moral values, guiding individuals towards their own welfare. The characters and protagonists in these tales never experienced despair or desolation. They did not flee from life's complexities or contemplate suicide.
• Poetic and Oral Traditions: Most Jain tales are composed in verse and are primarily meant for singing, often incorporating multiple melodies within a single narrative. Some tales are written in Doha and Chaupai meters. Prose versions are scarce, with the tradition of verse composition being ancient. Ancient narrative works like Gunadhya's "Vaddhakaha" in Prakrit, "Vrihatkatha Manjari," "Katha Saritsagar," "Vrihadkatha," "Shloka Sangraha," and "Gatha Saptashati" are all available in verse form. The study of Jain narrative literature clearly indicates that an unbroken oral tradition of these stories existed in folk life even before they were committed to writing.
• Inclusivity and Spread of Jain Literature: When various religious sects and denominations were becoming confined to specific castes and communities due to societal disparities like casteism, discrimination, untouchability, and social hierarchy, Jainism bridged these narrow divides, opening its doors for the welfare of all humanity. The benevolent grace of the Vitaragas extended equally to both Jain and non-Jain societies. This was also the objective of Jain Tirthankaras, Lord Buddha, and his disciples: that the entire human society could freely accept their religious ideas and unhesitatingly adopt their practices to bring about their own and humanity's welfare. Consequently, Jainism was not limited to a specific caste but spread to other communities, and its literature permeated different sections of society. Numerous narrative songs and stories still exist today, preserved in the oral tradition of folk life for centuries, and have been passed down from generation to generation. Whenever these stories entered different geographical regions, linguistic areas, castes, and communities of the country, they transformed and assimilated themselves so thoroughly into specific regions that they eventually became considered indigenous heritage. The author firmly asserts that... (The text is incomplete and continues on page 111).

In essence, the book argues that Jain literature is deeply intertwined with folktales, drawing from their origins and employing them as a powerful tool for religious and moral instruction. These tales, characterized by their inspirational narratives of struggle, resilience, and ultimate happiness, contributed to the widespread appeal and enduring legacy of Jainism across diverse societal strata.