Kannada And Jainagam Sahitya

Here's a comprehensive summary of the provided Jain text, "Kannada and Jainagama Sahitya" by Prof. M. D. Vasantharaj:

The article highlights the significant, yet often overlooked, contribution of Jains to the development of Kannada literature. While poetry is commonly acknowledged, the author emphasizes that Jain influence extended to placing Kannada on par with Sanskrit and Prakrit as a language for religious literature.

Key Points:

• Early Use of Kannada in Jain Agama Literature: The text asserts that Kannada, alongside Prakrit and Sanskrit, was utilized in the composition of Jain Agamas. The history of the composition and commentaries of the Satkhandagama, a foundational text of Digambara Jainism, is presented as evidence.
• Banavasi's Significance: Banavasi, a region with which the author of Satkhandagama, Puspadantacharya, had regional ties, is identified as a significant center for the propagation of Jain scriptures ("Shrutapravartana Tirthasthana").
• Kannada Commentaries on Satkhandagama:
  • The first commentary on Satkhandagama was by Acharya Kundakund.
  • Syāmakunda followed with a commentary that incorporated Kannada alongside Prakrit and Sanskrit.
  • Crucially, Tumbuluru Acharya composed a commentary called "Cūdāmani" on the first five Khandas of Satkhandagama, which was entirely in Kannada and comprised eighty-four thousand granthas. A further commentary on the sixth Khanda, likely also in Kannada, is also mentioned.
• "Cūdāmani" as Earliest Independent Kannada Literary Work: Based on traditional accounts, "Cūdāmani" is identified as potentially the earliest independent literary composition in Kannada, dating no later than the 5th century CE, as it predates the mention of Samantabhadra, who is placed in the latter part of the 5th century CE.
• Reasons for Adopting Kannada: The adoption of Kannada for such significant religious commentaries is attributed to the need for easier and more accurate understanding of the Siddhanta by the large number of Jain monks hailing from the Karnataka region.
• Loss of Early Kannada Works: While acknowledging the existence of these early Kannada commentaries and other literary compositions, the author laments that most of them have not survived, similar to lost Sanskrit and Prakrit works by eminent scholars.
• Jaina Contribution to Kannada Kavya: The article points out that the earliest available Kavyas in Kannada are Jaina Kavyas. It lists prominent Jaina poets like Pampa, Ranna, Ponna, Janna, and Abhinava Pampa-Nagacandra, whose works, while based on Puranic stories, invariably incorporate Jaina metaphysics and ethics.
• Influence of Political Dynasties on Language Use:
  • During the Satavahana period and their successors, both Prakrit and Kannada were favored.
  • However, the rise of the Kadambas (of Brahmanical lineage) and the Gupta revival of Sanskrit led to Sanskrit's dominance in Karnataka until the 10th century CE.
  • This dominance of Sanskrit resulted in a severe setback for Kannada literature, with no significant Kannada literary works from this period surviving. Despite this, literary activity in Kannada is believed to have continued.
• The 10th Century as a Golden Age: The 10th century is hailed as a golden period for Kannada literature, not only for its elegant Kavyas but also for the establishment of Kannada's rightful place.
• Later Jaina Agama Works: From the 11th century onwards, numerous Jaina Agama works in Kannada, including original compositions and commentaries on Sanskrit and Prakrit works, are available in Bhandars (libraries). These works are highlighted as crucial for uncovering important facts not found elsewhere.
• Śrāvakācāras and Original Works: The author specifically mentions "Śrāvakācāras" (codes of conduct for lay Jains) as important original works, with "Suvicāra Carita" being a popular example. These works often detail practices like Jina Puja, which might be absent in some well-known works like Ratnakarandaka Śrāvakācāra. Other original works on Karma, tattva (principles), and loka (cosmology) are also noted as worthy of scholarly attention.
• The Need for Cataloging and Publication: The article stresses the importance of either publishing these numerous uncatalogued commentaries and original works stored in Bhandars or, at the very least, creating a descriptive catalog.
• Continuing Tradition and Translations: The tradition of writing Jain Agama and literary works in Kannada continues. Translations of significant Jain works like Ratnakarandaka Śrāvakācāra, Dravya Sangraha, Anyayoga Vyavaechedikā, and Samaya Sara into Kannada have been published.
• Inter-regional Cultural Exchange: The author advocates for the translation of selected Kannada Jain works into Hindi to foster better cultural understanding and connection between North and South India, citing the example of Pandit Kailashchandra Shastri's "Jaina Dharma" being translated into Kannada.

In essence, the article argues for a broader appreciation of the Jain community's deep and early involvement in shaping Kannada literature, from foundational religious texts and their commentaries to the flourishing of secular poetry, emphasizing the preservation and study of these invaluable works.