Lekhratnakar Paddhati

Here's a comprehensive summary of the provided Jain text, "Lekhratnakar Paddhati" by Shilchandrasuri, based on the provided pages:

Overview and Context:

The text "Lekhratnakar Paddhati" is presented as an edited work based on a manuscript found in the "Koik Granthabhandar." The manuscript identifies the work as "Patralekhratnakar Paddhati" by Hemachandrasuri. However, the editor, Vijayshilchandrasuri, expresses significant doubt that this Hemachandrasuri is the renowned "Kalikalasavajnya" (an epithet for Hemachandracharya, the prominent Jain scholar). The editor points to the text's poor quality, with numerous errors and a simplistic, fragmented style, suggesting it might be the work of an ordinary author who may have used the name "Hemachandra" to enhance their prestige. The editor also notes that while other Hemachandrasuris existed during Hemachandracharya's time, their linguistic and compositional styles are unlikely to match this text.

The editor further states that a more comprehensive work titled "Lekhpaddhati" was previously published by the Gaekwad Oriental Series in Baroda. That work contained numerous examples of letter writing from the Gupta era up to the 17th-18th century, covering various royal administrations and written in both prose and verse, in Sanskrit and vernacular languages. The editor clarifies that "Lekhratnakar Paddhati" is being presented here not for its inherent uniqueness but primarily to address the confusion arising from the association with the name "Hemachandrasuri."

Dating and Content Analysis:

The manuscript is estimated to have been written around the 17th century. The presence of words like "Pretipokar" (a cry of affection) and "Shilam" (a form of greeting, likely Salam) in the 13th verse is highlighted as a notable indication of Muslim influence.

The core of the "Lekhratnakar" appears to consist of 23 verses. The two verses at the end are suggested to be part of "Lekhinikalp."

Key Principles and Instructions for Letter Writing (from the verses):

The text, presented as a "Paddhati" (method or system), offers guidelines for letter writing, likely for administrative or formal purposes, and potentially for personal correspondence with religious or social superiors. Here are some key points from the verses:

• Opening Salutations:
  • The author (Hemachandra, according to the text) intends to create a "Lekhratnakar" (a gem of letter writing) by first focusing on the recipient and their status.
  • A "Shrikara" (auspicious prefix) should be used first, followed by the village name (unless it's a branch town).
  • Details like the guru's name, minister's name, deity's name, or king's name should be included.
• Addressing Individuals:
  • The location and name of elders, equals, and superiors should be written first.
  • For inferiors, the opposite is advised, and the desired name should not be fragmented.
• Placement of Names and Address:
  • The fifth case (ablative) should be used for one's own place, and the seventh for another's place.
  • The first case should be used for oneself, and the second for the other person.
• Prohibitions and Etiquette:
  • Letters should not be handed over directly by hand, nor should they be tied with string.
  • The text mentions certain rules for using "Shrikara" (auspicious prefixes) based on the relationship with the recipient: six for a guru, five for a master, four for enemies, three for a friend, two for a wife, and one for a son or disciple.
  • The rules for applying "Shrikara" increase for sons, friends, companions, masters, and good gurus and deities.
• Titles and Forms of Address:
  • Titles like "Mahat," "Pujya" (respected), "Chiranjivi" (long-lived), "Paramam" (supreme), and "Deshakarinaḥ" (one who serves the country) should be placed before names.
  • Terms like "Sevyah" (one to be served) and "Savineyah" (one to be respected) should precede names.
• Closing Remarks and Blessings:
  • Expressions of respect like "Vandana" (salutations) and repeated recitations are to be used.
  • Simple greetings like "Kushalam" (well-being) should be used.
  • Affectionate greetings like "Sneham" (affection), "Samsam" (together), "Yogyam" (suitable), "Pretipokar" (cry of affection), and "Abhivande Shilamam" (I salute with respect) are to be used.
  • Blessings such as "Narayanayur" (long life like Narayan), "Brahmayur" (long life like Brahma), "Dharmalabhakaḥ" (gain in Dharma), "Dharmavriddhiḥ" (increase in Dharma), and "Akhandaprataapaadi" (unbroken glory) are to be included.
  • Wishes for eternal life, unaging, immortality, a widow-free state, children, auspicious rule, and prosperity are also mentioned.
• Purpose of the Text:
  • The author states that the purpose of writing this "Paddhati" is to remind intelligent people of their guru's teachings and to enlighten the ignorant.
  • The text emphasizes that there is no place without a king, and no king without a writer, across the four oceans.
  • The "Paddhati" is specifically intended for those who are unskilled and foolish in the art of writing, providing fifty methods.
  • Writers are expected to understand the minds of their masters and manage various affairs related to the king.
• The Quill (Lekhani):
  • The quill is described as being useful in all undertakings.
  • The "Navaparva" (new festival/occasion) is associated with increasing benefits.
  • Specific orientations of the quill are said to have effects: facing the user ("Sanamukhi") takes life, facing downwards ("Adhomukhi") causes financial loss, facing left ("Vama") takes life, and facing right ("Dakshina") brings happiness and wealth.

Overall Significance:

"Lekhratnakar Paddhati," despite its perceived shortcomings, offers insights into the practical aspects of letter writing and address during a specific historical period in Jain tradition. The editor's commentary highlights the critical approach to textual authenticity and the potential for misattribution, while still acknowledging the historical and practical value of the content, particularly its linguistic markers and the rules it prescribes for formal communication. The text serves as a historical artifact illustrating the conventions and considerations involved in producing official and respectful correspondence within a Jain societal context.