Jain Sahityani Hitavah Disha

Here is a comprehensive summary of the Jain text "Jain Sahityani Hitavah Disha" by Fattehchand K. Lalan, based on the provided text:

The speech, delivered by Pandit Fattehchand Karachand Lalan as the chairman of the Jain section at the 7th Gujarat Sahitya Parishad, focuses on the beneficial direction of Jain literature. He begins with a profound invocation, praising the Tirthankaras and the profound nature of the Jinagamas (Jain scriptures). He compares the vastness and depth of the Jinagamas to an ocean, highlighting its beauty, difficulty of access due to immense thought, presence of auxiliary texts (chulikás), and the treasure of profound meaning within.

The Importance of Literature and Preservation:

Lalan acknowledges his unworthiness to preside but accepts the honor out of a deep love for service. He emphasizes that while knowledge is sacred, its purity can diminish when expressed in words and even more so when transcribed into writing. He touches upon the different views of the Digambara and Shvetambara traditions regarding the original dissemination of the Tirthankaras' teachings.

He recounts the historical transition from oral tradition to written literature, citing the need to document teachings due to the increasing prevalence of forgetfulness. This led to the first Jain councils in Mathura and Vallabhi, where scriptures were compiled. He notes the subsequent flourishing of Jain literature through the writings of various Acharyas.

The Evolution and Acceptance of Literature:

Lalan addresses the historical opposition to printing Jain literature, stemming from fears of compromising the purity of the oral tradition. However, he asserts that over time, the pragmatism of written and printed literature has prevailed, leading to wider dissemination and accessibility. He argues that while relying solely on memory has its merits, resisting the use of aids to prevent the loss of knowledge is rigid and unbecoming of those who follow the principles of Anekantavada (multi-sidedness).

The Scope and Significance of Jain Literature:

He divides Jain literature into four anuyogas: Dravyanuyoga (metaphysics), Ganitanuyoga (mathematics), Charitranuyoga (biography/conduct), and Charanakarananuyoga (ethics/conduct). He believes these four divisions are vital for the sustenance and future of Jain literature, akin to the four Vedas in Hindu tradition.

Lalan then attempts to situate Jain literature within the broader context of Indian and world literature. He highlights the potential of Jain literature to elevate India's literary prestige globally, should its hidden works be brought to light. He connects human progress to the quality of thought, with intellectual giants shaping society through their writings and discourses.

Jainism and Buddhism in Comparative Perspective:

He draws a parallel with the rise of Buddhism, noting its significant influence and the extensive study of Buddhist literature in Western countries, particularly Germany. He then poses the question, "Who is a Jina and what is Jain Dharma?" He observes that while many in India may struggle to answer, scholars in Europe and America are increasingly studying Jainism.

Lalan asserts that Jain Dharma's teachings on compassion are no less profound than Buddhism's. He believes the life of Lord Mahavir is equally, if not more, beneficial to humanity than that of Lord Buddha. He contends that Jain literature is superior and more beneficial, but it has not received the recognition and propagation it deserves. He emphasizes Jainism's impact on Indian culture, ethical frameworks, and its subtle influence on art, science, and language.

The Purity of Jain Literature and the Influence of Wealth:

He contrasts the historical spread of Buddhism with Jainism's resilience in India, integrating into various aspects of Arya culture. He then delves into the two major Jain sects, Digambara and Shvetambara, acknowledging his greater familiarity with Shvetambara literature. He notes that while both sects recognize the Jinagamas, their content differs. He touches upon the Digambara belief that the original Agamas have been lost.

Lalan discusses the differing views on who has the right to study the scriptures. He likens the Brahminical exclusivity of Vedic texts to the Shvetambara view that only monks and some nuns have access to the Agamas. He notes that the proliferation of Prakaran granthas (commentaries and elaborative texts) by earlier Acharyas has largely compensated for any perceived gap in direct scriptural access. He also mentions the Shvetambara Sthanakavasi sect's adherence to a limited number of Agamas and their openness in allowing all followers to study them, though their emphasis on Prakaran granthas is less pronounced.

A significant point raised is the shift in societal emphasis from the glory of Jnana-shri (knowledge) to Kanchan-shri (wealth). He laments that while Jain Acharyas primarily valued Kevala-jnana (omniscience), the Jain community has increasingly prioritized wealth, leading to the neglect of knowledge. He references the Acharaanga Sutra and Upaasakadashaa Sutra to illustrate the exemplary lives of Mahavir Swami and the householder's conduct.

The Core Philosophy of Self-Reliance and Self-Effort:

Lalan then powerfully emphasizes the Jain principle of purushakara (self-effort) and self-reliance, drawing from Mahavir Swami's renunciation and path to omniscience. He quotes Mahavir Swami's commitment to self-development and overcoming obstacles through personal strength. He highlights Mahavir's determination to achieve enlightenment through his own efforts, stressing that self-power is crucial for self-knowledge. He also underscores the importance of facing hardships without attempting to escape them, as suffering is the consequence of past actions and enduring it leads to purification and spiritual growth.

He reiterates that Jain philosophy positions the individual as the controller of their destiny, emphasizing that one creates their own heaven or hell through their actions. Jainism, he states, is a philosophy of self-effort and personal empowerment, rejecting reliance on external saviors or rituals involving animal sacrifice. The essence of Jain literature, he argues, is its proclamation of self-reliance and self-potential.

The Influence of Jainism and its Ethical Teachings:

Lalan questions the notion that Jainism is solely karma-centric, arguing that the ability to overcome karma is what defines a Jina. He asserts that Jainism is leading in the principle of self-creation of one's fate, distinct from other philosophies.

He then discusses the profound principle of Ahimsa (non-violence), stating it is the fundamental tenet of Jainism. The philosophy of "live and let live" and "die but do not kill" is central. Jain teachings advocate for oneness with all beings through shared existence and equanimity through knowledge. He notes the powerful impact of Jain Ahimsa on Hinduism, leading to the abandonment of violent rituals and the condemnation of harmful practices. He highlights the Jain community's reputation for integrity and compassion, citing the low crime rates among Jains compared to other communities. However, he laments the increasing adoption of materialistic practices like wearing silk and processed clothing, which indirectly contribute to violence.

Jain Contributions to Art and Architecture:

Lalan turns his attention to Jain contributions to art and architecture, noting that Jain patrons have invested heavily in enriching Gujarat's artistic heritage. He recalls a visit with Professor Hermann Jacobi to the Jain Bhandaras (scripture repositories) and the profound impact of the Jain manuscripts. He expresses admiration for the exquisite craftsmanship evident in Jain temples, citing the example of the Dilwara temples and the colossal Gomateshwara statue.

The Vastness and Diversity of Jain Literature:

He describes the sheer volume and scope of Jain literature, noting that the contributions of Jain monks are immense and cannot be fully cataloged even in extensive lectures. He points to the existence of works akin to encyclopedias, indicating an early inclination towards comprehensive documentation.

The Genius of Hemachandracharya:

Lalan dedicates significant attention to the multifaceted genius of Acharya Hemachandracharya, a towering figure in Jain literature. He mentions Hemachandracharya's prolific output, estimated at 3.5 crore verses, and his contributions across various fields like literature, science, philosophy, history, geography, and politics. He highlights Hemachandracharya's grammar text as comparable to Panini's, and mentions his dictionaries, prosody, rhetoric, historical accounts, and works on logic, astronomy, and law.

Linguistic Diversity and Historical Documentation:

He points out that Jain authors have not only contributed to Sanskrit and Prakrit but also to various other languages like Magadhi, Ardha-Magadhi, Apabhramsha, old Maharashtri, Hindi, Old Gujarati, and even Pahlavi. He notes the extensive Digambara Jain literature in Tamil and Kannada. Lalan also emphasizes the historical value of Jain literature, citing reports from scholars like Dr. Bhandarkar and Prof. Peterson, which detail original texts, their subjects, styles, languages, and historical contexts. The lineage of Jain gurus, spanning over 2,500 years, is also considered a valuable historical resource.

Manuscript Collections and Artistic Skills:

He lists several significant Jain manuscript collections in places like Patan, Ahmedabad, Jaisalmer, and Mumbai. He also praises the artistic skill of scribes who recorded Jain literature on palm leaves, paper, and stone inscriptions, often using gold and silver ink and incorporating illustrative artwork.

The Role of Modern Publications and New Literature:

Lalan expresses his appreciation for the efforts of Jain Acharyas and their followers in promoting Jain literature in recent decades. He acknowledges the contributions of various Jain organizations and publication houses in making Jain texts accessible. He also highlights recent scholarly works, such as new Prakrit grammars and dictionaries, which are expected to facilitate the study of Jain literature.

The Public-Oriented Nature of Jain Literature:

He contrasts Jain Acharyas' writings with those of some Brahminical scholars, suggesting that the latter often wrote to please royalty, whereas Jain Acharyas, despite royal patronage, consistently focused on serving the common populace. He cites examples like Dhanpal, Hemachandracharya, and Hiravijayasuri, whose works, while esteemed in royal courts, remained accessible and beneficial to the masses. He further mentions Jain Acharyas' contributions to practical sciences like archery, elephantry, horsemanship, chemistry, and medicine, as well as their works on mantra vidya, astrology, and gemology, noting the international recognition of some of these texts.

The Syncretic Approach of Jain Literature:

Lalan identifies the syncretic approach of Jain literature as a key feature that attracts scholars. He counters the view that Jainism is merely a philosophy, arguing that it is both a philosophy and a religion. He elaborates on how Jain philosophy, through the lens of Anekantavada, harmonizes different philosophical schools, citing Anandghanji Maharaj's allegorical description of various Indian philosophies as the "limbs" of Jainism. This inclusive approach, he suggests, allows for the integration of diverse viewpoints without compromising the core tenets of Jainism. He emphasizes that this broad-mindedness extends even to differing or seemingly contradictory perspectives, as they can be understood within the framework of different nayavadas (standpoints).

The Importance of Understanding Different Perspectives (Naya and Anekantavada):

He explains that understanding the truth requires considering multiple perspectives, as no single viewpoint can fully encompass the multifaceted nature of reality. This is why Jainism is known as Syadvada or Anekantavada. He uses the analogy of a gold coin, which is both transient in its form (e.g., a coin) and eternal in its substance (gold), to illustrate how different aspects of reality can be described as both permanent and impermanent.

Lalan stresses the importance of considering the audience when imparting teachings, aligning the approach with the disciple's understanding. He quotes Haribhadrasuri, who suggests that great spiritual teachers like Kapila, Buddha, Mahavir, Kanada, and Gautama presented different views on concepts like the soul and God based on the suitability and receptiveness of their listeners. He argues that even a single teaching could be understood in multiple ways by different individuals due to their varying intellectual capacities.

The Spirit of Tolerance and Inclusivity:

He further highlights Haribhadrasuri's spirit of tolerance, stating that instead of engaging in debates or refutations, one should follow the path of great souls. The ultimate goal of any teaching is to remove delusion, break attachment to the body, plant the seed of self-knowledge, and encourage detachment from worldly affairs. He illustrates this with an example of a fearful disciple being reassured of their eternal nature, and another disciple engrossed in worldly pleasures being guided by the concept of impermanence. He argues that these seemingly contrasting approaches are integral parts of Jain philosophy.

The Universal Nature of Truth and Diverse Paths:

Lalan emphasizes that truth is profound and beyond the grasp of ordinary intellect, yet all philosophies claim to be all-encompassing. He praises Haribhadrasuri's generous outlook towards even those who hold limited views, suggesting that this magnanimity should inspire pride. He uses the analogy of an elephant, which can be described in various ways based on its different attributes (trunk, tusks, body), without invalidating the descriptions. Similarly, he argues, different descriptions of truth, even if based on a single aspect, do not make them false. He notes that Anandghanji Maharaj's verses also reflect this understanding of diverse paths leading to the same ultimate truth.

The Didactic Nature of Jain Literature:

He discusses the rich tradition of didactic literature in Jainism, known as Deshika Sahitya. These stories, presented in prose, poetry, song, biography, allegory, and narrative forms, are designed to be beneficial for ordinary people. He provides examples:

• Patpurush Charitra: This work categorizes humanity into six groups based on their disposition, allowing readers to assess themselves and aspire for self-improvement.
• Pratignapalan: A story about four daughters-in-law illustrates the importance of commitment and growth, emphasizing the concept of nurturing one's vows and practices.
• Upmithi Bhavaprancho Katha: A profound allegorical tale that traces the soul's journey from the lowest state of existence to liberation, beautifully interwoven with Jain philosophy.
• Samariditya Kevali no Ras: This narrative highlights the struggle against karmic bonds and the importance of perseverance, encouraging readers to overcome weaknesses and embrace self-effort.
• Ilachyee Kumar ni Katha: This engaging story illustrates how attachment and desire can be transformed into spiritual insight and omniscience through opportune encounters with virtuous individuals.

The Preservation and Impact of Jain Storytelling:

Lalan emphasizes that Jain narrative literature has been preserved through its integration into daily religious practices, including morning discourses, evening recitations, and scriptural readings. He compares Jain narratives to Buddhist Jataka tales, noting a key difference: Jain stories often conclude with the revelation of ultimate truths by omniscient beings, focusing on the consequences of actions and the path to liberation. Jain authors, he observes, have skillfully adapted folk tales while maintaining their essence and adhering to Jain principles, allowing for greater freedom in portraying characters and their struggles.

Inter-literary Influences and Jainism's Impact:

He notes the influence of Jain literature on neighboring literary traditions, citing instances where Brahminical scriptures acknowledge Jain deities and teachings. He also points to Jain poets emulating Kalidasa's Meghaduta, creating devotional works that showcase their literary prowess. He concludes by reiterating that despite doctrinal differences, Jain writers have consistently prioritized literary merit and devoted their efforts to the pursuit of knowledge and spiritual upliftment.

Conclusion:

In his concluding remarks, Lalan summarizes the four divisions of Jain literature and their respective themes: philosophy of religion, conduct of religion, demonstration of religion (through biographies), and Jain cosmology. He asserts that a thorough study of these branches provides a comprehensive understanding of Jain theology, psychology, cosmology, and eschatology. He acknowledges that his presentation of Jain literature is not exhaustive and encourages further exploration by Jain scholars. He ends with a quote emphasizing the widespread renown of the Jain teachings throughout the world.