Joindu Krut Amrutashiti

Here's a comprehensive summary in English of the provided Jain text, "Joindu krut Amrutashiti," based on the given pages:

This document, "Joindu krut Amrutashiti," authored by Sudip Jain, is a scholarly examination of the Jain text "Amrutashiti," attributed to the renowned poet and spiritual figure Acharya Joindu. The introduction and subsequent pages delve into establishing the authenticity of the work and re-evaluating Joindu's historical context and linguistic capabilities.

Key Points and Arguments:

• Authorship and Linguistic Versatility:

  • Acharya Joindu is widely recognized by modern scholars and intellectuals as a visionary spiritual leader of the 6th century CE and a great poet of the Apabhramsha language, based on his well-known works "Paramatm Prakash" and "Yoga Sar."
  • However, the discovery and analysis of two other works, "Nijatmastak" (written in Prakrit) and "Amrutashiti" (written in Sanskrit), challenge the notion that Joindu was exclusively an Apabhramsha poet. These works demonstrate his equal mastery of Prakrit and Sanskrit.

• Chronological Re-evaluation:

  • Dr. A.N. Upadhye, after reviewing various evidence, had previously dated Joindu to the 6th century CE, influenced by the literature of Acharya Kundakunda (1st century CE) and Acharya Pujyapada (5th century CE).
  • Crucially, "Amrutashiti" explicitly mentions and quotes from the works of Acharya Bhattakalanka Deva and Acharya Vidyanandi Swami. Since these two figures are accepted to have lived in the 6th-7th centuries CE, this reference necessitates a reconsideration of Joindu's time period. The author suggests Joindu might be from the late 8th or early 9th century CE based on this.

• Authenticity of "Amrutashiti":

  • While scholars like Dr. A.N. Upadhye accepted "Amrutashiti" as Joindu's work, they had not personally obtained the manuscript.
  • The document presents ancient and historical evidence confirming its authenticity:
    • Padminabhamaladharideva (1140-1185 CE), commentator on Acharya Kundakunda's "Niyamasara," quotes extensively from "Amrutashiti" in his "Tattvarthavritti" commentary, explicitly referencing it as "Choktam Amrutashitau" and "Tathachoktam Yogindevaih."
    • Muni Balachandra (1350 CE), a renowned commentator on all four of Joindu's works ("Paramatm Prakash," "Yoga Sar," "Nijatmastak," and "Amrutashiti") and a disciple of Siddhantha Chakravarti Nabhakirtideva, begins his commentaries on all of them with the same invocation, indicating that "Amrutashiti" was consistently recognized as Joindu's work until the 14th century. This also suggests Joindu wrote these works at the request of a disciple named Prabhakar Bhatt.
    • Joindu himself mentions his name in the prashasti (colophon) of "Amrutashiti."

• Discrepancies and Debates Regarding "Amrutashiti":

  • Language: Dr. Hiralal Jain suggested "Amrutashiti" was in Apabhramsha in the preface to "Paramatm Prakash." However, the only known manuscript of "Amrutashiti" is in pure Sanskrit, and the quoted verses in "Niyamasara" commentary are also in Sanskrit. The basis for Dr. Hiralal Jain's assertion remains unknown.
  • Number of Verses: Dr. Hiralal Jain stated it contained 82 verses. The available manuscript has 80 verses. Since Dr. Hiralal Jain didn't possess a copy, his claim about the verse count is unsubstantiated.
  • Alternative Names: Pt. Nathuram Premi considers "Adhyatmasandoha" as an alternative name, but this is deemed baseless. The "Jainendrasiddhantakoshkar" also called "Adhyatmasandoha" a Prakrit text without providing justification. The same scholar also considers "Amrutashiti" an Apabhramsha text, again without explanation.

• Thematic Distinctiveness of "Amrutashiti":

  • A comparative study of the themes in "Amrutashiti" with "Paramatm Prakash" and "Yoga Sar" reveals interesting and significant differences in presented doctrines:
    • Importance of "Punya" (Merit): "Amrutashiti" emphasizes the necessity of acquiring merit (punya) for spiritual well-being and religious gain. This contrasts with "Paramatm Prakash," which tends to view merit as something to be discarded, akin to sin.
    • Exaltation of "Samata" (Equanimity): While equanimity is a central theme in Jain literature, "Amrutashiti" elevates the concept of samata to an unprecedented degree, dedicating verses 14-25 to it. It is described with poetic and almost mystical attributes like "family deity," "goddess," "refuge," and "friend of compassion" (maitri).
    • Profound Importance of the Guru: Similar to the devotional emphasis on gurus in later Hindi mystic literature (e.g., Kabir), "Amrutashiti" highlights the immense glory and indispensability of the Guru. This portrayal goes beyond the general significance of the Guru as an instrument for spiritual upliftment, presenting a unique style.
    • Hathayoga Terminology: While "Yoga Sar" includes some Hathayoga and yogic terminology, "Amrutashiti" uses this vocabulary extensively. It incorporates terms not found in "Yoga Sar," such as "Swahamsaharivishtara," "Arhahimanshu," "Ahamantrasara," "Dwaikshar," "Pindarupam," "Anahatadvani," "Bindudev," "Yoganidra," "Nalidwar," "Hridayakamalagarbha," "Shravanyugalmulakasha," and "Sadadwarasar." Joindu uses these terms in the context of Jain mysticism, spiritual meanings, and meditation practices. Some verses are described as representing the pinnacle of purely yogic and mystical currents.

• Conclusion:

  • Dr. Nemichand Jain Shastri affirms that Jain mysticism truly began with Joindu, even though elements of mysticism are present in earlier works. He credits Joindu with initiating a revolutionary perspective and establishing the path to liberation through spiritual mysticism.
  • In conclusion, three key points are presented for consideration:
    1. Yogindra or Joindu is likely not a 6th-century CE poet. The author believes the mention of Akalanka and Vidyanandi places him in the late 8th and early 9th centuries CE.
    2. With the authentic discovery of his Sanskrit work "Amrutashiti" and Prakrit work "Nijatmastak," it is no longer appropriate to consider him merely an Apabhramsha poet. While he is a great Apabhramsha poet, his equal command of Prakrit and Sanskrit is now proven.
    3. Based on Muni Balachandra, the disciple of Siddhantha Chakravarti Nayakeerthideva and commentator on numerous works, "Amrutashiti" and "Nijatmastak" can be considered authentic works of Acharya Joindu, on par with "Paramatm Prakash" and "Yoga Sar."

The document is presented by Sudip Kumar Jain, a lecturer in the Jain Philosophy Department at Lal Bahadur Shastri Central Sanskrit Vidyapeeth, New Delhi.