Jain Sahityatil Kahi Pramukh Acharya Va Tyanche Pramukh Granth

Here's a comprehensive summary of the Jain text "Jain Sahityatil kahi pramukh Acharya va tyanche pramukh granth" by A.S. More, based on the provided PDF pages:

The article "Jain Sahityatil kahi pramukh Acharya va tyanche pramukh granth" (Some Prominent Acharyas in Jain Literature and Their Major Works) by Prof. A.S. More, Head of the Prakrit Department at Dayanand College, Solapur, highlights the immense contribution of Jain scholars and their literary output to Indian literature.

The Vastness and Significance of Jain Literature:

• Jain literature is described as vast and great, holding a distinct and inseparable place within Indian literature.
• Jain Acharyas enriched Indian literature by composing works in various languages, making it diverse and prosperous.
• Jainism has significantly contributed to the development and strengthening of Indian social life, always adhering to liberal and high ideals from a national perspective.
• Many Jain Acharyas dedicated their lives to literature, illuminating Jain philosophy, logic, metaphysics, mythology, principles, and ethics.
• Jain tradition has produced numerous profound scholars, logicians, grammarians, philosophers, and jurists. Some also wrote extensively on poetry, drama, stories, commentaries, sculpture, mantras, architecture, and medicine.
• German scholar Dr. Winternitz considered Jain literature highly important from the perspective of the history of Indian languages.
• Jainism adopted contemporary folk languages for the propagation of its religion. The available Jain literature is primarily connected to the tradition of Lord Mahavir.

The Lineage of Knowledge:

• The first Ganadhara of Lord Mahavir was Gautama Indrabhuti. He, along with others, remembered Mahavir's teachings and divided them into 12 Angas and 14 Purvas.
• Those proficient in the knowledge of Angas and Purvangas were called Shruta Kavalins.
• In Jain tradition, 'Kevalajnanis' (those with absolute knowledge) and 'Shruta Kavalins' (those with scriptural knowledge) are considered most significant. Kevalajnanis directly perceive the world, while Shruta Kavalins clearly understand every subject described in scriptures through scriptural knowledge.
• After Lord Mahavir's Nirvana, there were three Kevalajnanis and five Shruta Kavalins. Bhadrabahu was the last Shruta Kevalin.
• Due to a famine and other calamities, there was a relaxation in monastic conduct. Literature composed in Bhadrabahu's absence was one-sided and not accepted by others. This led to the division of Jainism into Shvetambara and Digambara sects.

Key Acharyas and Their Major Works:

The article then focuses on five prominent Acharyas from both Shvetambara and Digambara traditions, whose works are often recognized by both sects:

1. Acharya Umaswati and Tattvarthasutra:

   • Umaswati lived in the 3rd century CE. He was a direct disciple of Kundakunda.
   • He compiled Jain principles into Sanskrit literature, composing the monumental work Tattvarthasutra.
   • The Digambara tradition calls him Umaswami, and the Shvetambara tradition calls him Umaswati.
   • His birthplace was Nyagrodhika, his father was Swati, and his mother was Vatsi. He belonged to the Koushishini gotra and was also known as Gridhrapichha-acharya.
   • Tattvarthasutra (also known as Mokshashastra) is considered as important to Jainism as the Gita is to Vedic philosophy, the Quran to Islam, and the Bible to Christianity.
   • It's a foundational text in Dravyanuga (metaphysics) and is divided into ten chapters, covering knowledge, knowables, and conduct. It begins with the significant sutra: "Samyagdarshan-jnana-charitrani moksha-marga" (Right faith, right knowledge, and right conduct constitute the path to liberation).
   • The text discusses concepts like epistemology, ontology, cosmology, theology, karma, and the nature of liberation.
   • Its conciseness and profound meaning earned it the phrase "Gagar mein Sagar" (ocean in a pitcher).
   • Numerous scholars have written commentaries on Tattvarthasutra, including Samantabhadra's Gadhastimhabhashya, Pujyapada's Sarvarthasiddhi, and Akalanka's Rajavartika.
   • Umaswati's writing style is simple, lucid, and concise, influencing many later Acharyas. He studied other philosophical schools like Nyaya, Vaisheshika, Sankhya, Yoga, and Buddhism to refute their doctrines.

2. Acharya Haribhadra Suri and Shad-darshana-samuccaya:

   • Haribhadra Suri, a prominent Shvetambara Acharya from the 8th century, is considered a "Yugapradhana Lekhaka" (epoch-making writer).
   • Born into a Brahmin family in Chittor, he initially studied Sanskrit extensively and wrote in Sanskrit. To study Prakrit and Jain scriptures, he had to accept Jain initiation.
   • He was a renowned scholar whose works on knowledge are accepted by both sects.
   • He was also known as "Bhava Viraha" due to reasons related to his Dharma acceptance, separation from disciples, or blessings of supplicants.
   • He was the guru of Udyotana and the disciple of Jinabhadra, reportedly composing 1400 treatises.
   • His famous works include Shad-darshana-samuccaya (Compendium of Six Philosophies), Shastra-varta-samuccaya, and Anekanthavada Pravesha.
   • He had mastery over both Sanskrit and Prakrit. He wrote yoga-related texts like Yogabindu and Yogashastra, and popular story collections like Samarāicchakaha and Dhūrtākhyāna.
   • Shad-darshana-samuccaya is a significant work where Haribhadra elucidates six philosophies: Bauddha (Buddhist), Naiyayika (Nyaya), Sankhya, Jain, Vaisheshika, and Jaiminiya. The discussion is in verse.
   • He presents these philosophies in a simple and clear manner, unlike Siddhasena Divakara.
   • The work is highly regarded, with references found in texts like Sarvasiddhanta Praveshaka, Sarvasiddhanta Sangraha, and Madhava Saraswati's Sarvadarshana Kaumudi.
   • Haribhadra did not critique any philosophy but rather discussed their respective tenets.

3. Acharya Bhattakalanka and Tattvartha-raja-vartika:

   • Bhattakalanka, a prominent scholar of the 8th century, holds an unparalleled position in Jain literature.
   • Recognized by both Shvetambara and Digambara sects, he established the true form of Jain Nyaya (Logic).
   • He is hailed as the "creator" of Jain logic, which is sometimes referred to as "Akalanka Nyaya."
   • He significantly enriched Jain literature after Samantabhadra and Pujyapada.
   • His works are profound and challenging, even for learned philosophers.
   • He emerged during a time when Buddhism was flourishing. He engaged in debates with Buddhist philosophers and championed the principle of Anekanthavada.
   • Information about him is found in Kathakosa and Rajavalikatha, and his scholarship is praised in inscriptions and other literary works.
   • Little is known definitively about his life. He is believed to be the son of King Laghuvra and a lifelong celibate. He had a brother named Nikalanka.
   • He is mentioned by Mahakavi Vadiraaja in Parshvanatha Charita and in the Pandava Purana and Mahapurana.
   • He was honored with epithets like "Tarkaloka Mastakarma," "Pramanaprakasha," and "Tarkarkajata."
   • His writings are concise, profound, and meaningful, whether in prose or verse. He wrote commentaries on his own works.
   • Prominent Acharyas like Vidyanandi and Anantavirya wrote commentaries on his works.
   • His major works include Tattvartha-raja-vartika and Ashtashati (commentaries). Independent works include Laghiyastraya, Nyaya-vinischaya, Siddhi-vinischaya, Pramana Sangraha, etc.
   • Tattvartha-raja-vartika is a commentary on Umaswati's Tattvarthasutra, recognized for its greatness and depth. It follows the ten chapters of the original text.
   • This work showcases Akalanka as a philosopher, theoretician, and great grammarian.
   • It extensively elaborates on Anekanthavada and refutes non-Jain arguments.
   • It provides extensive quotations from texts like Patanjali's Mahabhashya, Vaisheshika Sutras, Nyaya Sutras, and Vasubandhu's Abhidharmakosa.

4. Acharya Nemichandra and Gommatasara:

   • Acharya Nemichandra Siddhanta Chakravarti lived in the 11th century CE and was a great scholar of Jain Siddhanta literature, earning the title "Siddhanta Chakravarti."
   • He was the Acharya of the Nandisangha Desiya Gana and the guru of King Sri Rajamalla Deva, Chamundaraya, and Sri Rajabhoja.
   • He lived during the time of the Ganga kings, a golden age for Jainism in that region.
   • He describes his intellectual prowess by saying he conquered the six parts of knowledge with his intellect, just as a Chakravarti conquers the earth with his discus.
   • Information about his guru-disciple lineage is found in his work Trilokyasara. He considered Abhayandi as his paramaguru, and Viranandi and Indranandi as elder brothers. He also regarded Kanakanandi as his guru.
   • He is generally placed in the first half of the 11th century.
   • He composed works to benefit devotees like King Marasimha and Chamundaraya, including Gommatasara, written in honor of his disciple Chamundaraya.
   • There is debate among scholars whether Acharya Nemichandra Siddhantideva and Acharya Nemichandra Siddhanta Chakravarti are the same person.
   • His major works include Gommatasara, Labdhisara, Kshepanasara, and Trilokyasara.
   • Gommatasara is a highly important work. A story suggests that Chamundaraya, seeing the Acharya stop his scripture reading upon his arrival, requested a text suitable for laypeople. Nemichandra then composed the "Panchasangraha," which he named Gommatasara in honor of his devoted disciple.
   • Gommatasara is divided into two parts: Jivakanda and Karmakanda. It concisely explains vast subjects from Siddhanta Shastra, including key concepts from Mahakarmaprabhuta. It is also known as Panchasangraha.
   • Jivakanda describes the various states of embodied souls based on the influence of karma through fourteen marganas (ways of classification).
   • Karmakanda details the eight types of karma, their nature, duration, productive capacity, and the number of karmic particles.
   • The text guides on the soul's true nature, its embodied states due to karma, its ultimate goal, and how to overcome obstacles in the path.
   • It has four commentaries, including one by Chamundaraya.

5. Acharya Hemachandra and Siddha-Hema-Shabdānushasana:

   • Acharya Hemachandra, an 11th-century scholar, is considered an unparalleled luminary of the Shvetambara tradition, known as the "Lamp of Knowledge" of his time.
   • He is revered as a divine and great personality in Jain literature, possessing immense intellect, extraordinary talent, and profound knowledge.
   • He made the profound principles of Lord Mahavir accessible to the common people.
   • Born in 1088 CE in Dhundhuka, Gujarat, his father was Chachadeva and his mother was Pahini Devi. He was born into the Modh Mahajan caste and was named Changadeva.
   • Discovered by Devendrasuri, he was initiated into Jainism and gained deep knowledge of philosophy, logic, poetry, grammar, and Agama literature.
   • He enjoyed royal patronage from King Siddharaja Jayasimha of the Chalukya dynasty.
   • At the king's request, Hemachandra composed the great grammar Siddha-Hema-Shabdānushasana. The king was so impressed that he had the work paraded on an elephant.
   • Hemachandra's teachings influenced the king to develop a fondness for Jainism, leading to the construction of grand Jina temples. The king considered Hemachandra his royal guru, religious guru, and initiator.
   • Hemachandra's literary output is vast and rich, covering almost all fields of literature. His works include grammar, poetry, lexicons, prosody, rhetoric, ethics, yoga, mantras, and biographies. He is estimated to have composed over 3.5 crore verses.
   • Notable works include Siddha-Hema-Shabdānushasana, Dvayashraya Mahakavya, Abhidhana Chintamani, Kavyanushasana, Chandanushasana, Pramana Mimamsa, and Trishashtishalakapurusha-charitra.
   • Siddha-Hema-Shabdānushasana has 8 chapters. The first seven deal with Sanskrit grammar, and the eighth is dedicated to Prakrit grammar, covering Maharashtri, Sauraseni, Paishachi, Chulika Paishachi, and Apabhramsha.
   • His grammar is extensive and authoritative. The eighth chapter's fourth part describes the characteristics of Apabhramsha.
   • This grammar was highly influential for subsequent grammarians.
   • Hemachandra's wisdom and practical acumen led scholars to bestow upon him the title "Kalikalsarvajna" (Omniscient of the Kali Yuga), and Western scholars like Peterson called him an "Ocean of Knowledge."
   • His writing style is clear, elegant, and captivating. He held a place of high respect among his contemporaries, comparable to Kalidasa in Vikramaditya's court or Bana in Harsha's court.

Conclusion:

The five Acharyas mentioned – Umaswati, Haribhadra Suri, Bhattakalanka, Nemichandra, and Hemachandra – hold immensely important and high positions in Jainism. Their influential literary works have greatly enriched Jain literature, and importantly, these works are recognized by both the Digambara and Shvetambara sects, with minor differences being negligible. The tradition of Acharyas in Jain literature is grand, with many dedicating their entire lives to the growth of Jain Dharma. Their legacy allows present-day scholars to immerse themselves in their "Ganges of scriptures."

The article concludes by stating that Umaswati excelled in Jain Siddhanta Shastra, Haribhadra Suri in Jain philosophy, Bhattakalanka in Jain logic, Nemichandra in Jain geography and Siddhanta Shastra, and Hemachandra was proficient in grammar, logic, and all other literary fields. Their writings are considered great treasures of Jain literature. The author expresses the need for contemporary scholars to critically examine, understand, and re-present these thoughts from a comparative perspective to aid in the cultural and religious progress of the Jain community.