Malav Ka Jain Vangamay

Here's a comprehensive summary of the provided Jain text, "Malav ka Jain Vangamay" by Tejsinh Gaud, focusing on Jain literature from the Malwa region:

The book, "Malav ka Jain Vangamay" (Jain Literature of Malwa) by Dr. Tejsinh Gaud, explores the significant contributions of Jain scholars to Indian literature, particularly within the Malwa region. The author asserts that Jain literature, while primarily moral and religious, is not sectarian. Jain acharyas aimed to elevate the moral lives of the common populace and, importantly, wrote in the vernacular languages of the people, a practice that preceded and influenced figures like Mahavir and Buddha.

Significance of Jain Literature in Linguistic Development:

• Progression of Language: Jain scholars actively contributed to the development of Indian literature at every stage. Mahavir Swami himself preached in Prakrit, the common language of his time. His disciples continued this tradition.
• Shift to Apabhramsha: As Prakrit evolved into a literary language around the 7th century, Jain scholars transitioned to using Apabhramsha for their writings. Many provincial Indian languages like Malvi, Rajasthani, Gujarati, and Marathi originated from Apabhramsha. Literature written by Jain scholars in Old Hindi is still preserved and sheds light on the origin and evolution of Hindi.
• Contribution to Sanskrit: Beyond regional languages, Jain scholars also produced substantial literature in classical Sanskrit.

Challenges in Identifying Authors and Works:

A characteristic of Jain acharyas was their tendency to be born in one region and practice in another. Their literature often lacks detailed autobiographical information, making it difficult to pinpoint the exact time and place of composition for specific works. Despite this, the book aims to illuminate Jain literature created in Malwa up to the 12th century.

Classification of Jain Literature in Malwa:

The Jain literature produced in Malwa is categorized into several distinct branches:

1. Agamic and Philosophical Literature: This forms a cornerstone of Jain literature, encompassing scriptures like the eleven Angas, twelve Upangas, six Chedasutras, four Mulatuttaras, ten Prakirnakas, and two additional sutras (Anuyogdwar Sutra and Nandi Sutra). The body of this literature was enriched by works like Bhadrabahu's twelve Niyuktis and the Vishshavasayak Bhashya, bringing the total number of sutras to eighty-four. This branch has been continuously studied, with commentaries written in various languages. Jain philosophy also saw significant development, with fundamental principles being systematically presented.

   • Key figures and works from Malwa:
     • Kshapanaka: Believed to be one of the Navaratnas of Vikramaditya, he authored Darshan Shuddhi, Sammati Tarka Sutra, Prameya Ratnakosh, and Nyayavatara. Nyayavatara, a concise work of thirty-two verses, brilliantly encapsulates Jain logic. Chandaprabhasuri wrote a detailed commentary on it called Nyayavatara Nivritti.
     • Aryarakshitasuri: Born in Mandsaur, he simplified and organized Agamic literature by dividing it into four Anuyogas: Charan-karananuyog, Ganitanuyog, Dharmakathanuyog, and Dravyanuyog. He also composed the Anuyogdwar Sutra, a key text for Jain philosophy.
     • Siddhasena Divakara: His work Sammati Prakaran in Prakrit is considered the first in Jain literature to logically establish Jain perspectives and doctrines. He also wrote a scholarly commentary on the Tattvarthadhigamasutra.
     • Devasena: His Dharshansar was composed in 990 VS. in the Parshvanath temple of Dhara. His other works include Alap Paddhati (on logic) and Laghu Nayachakra and Brihannayachakra, which explain the concepts of Nayas.
     • Amitagati: His Subhashita-Ratna Sandoha discusses various aspects of Jain ethics, often contrasting them with Brahminical views and containing criticisms of women. His Shravakacharya is a comprehensive guide to the duties of a lay follower. He also composed Yogasara and Pancha Sangraha in Sanskrit. His works are dated between 1050 and 1073 VS., placing them around 1000 CE.
     • Maniky NANDI: A resident of Dhara and a disciple of Tretokyanandi, he authored Parikshamukha, a significant work on logic. His disciple Prabhachandra wrote a commentary on it titled Prameyakamala Martanda, composed during the reign of King Bhoja. Prabhachandra also authored Nyayakumudachandra, a highly authoritative text on Jain logic.
     • Mahapandit Ashadhar: Renowned for his multifaceted scholarship, he wrote Sagaradharmamrita, which elaborates on the duties of lay followers and meditation. His Prameyaratnakara establishes the principles of Syadvada. His work Adhyatmarahasyam focuses on self-purification and self-realization. He also authored Dharmamrita Mool Shantipika and Aradhanasara Tika.
     • Shri Chand: An acharya from Ladbagadh Sangh and Balatkara Gana, he wrote a commentary on Shivakoti's Bhagavati Aradhana during the reign of King Bhoja.

2. Narrative Literature (Katha Sahitya): This category includes story collections, Puranic texts, biographies, and historical accounts.

   • Jinasena: His historical epic Harivansha was composed in 705 Saka era in Vardhamanpur (present-day Badnavar).
   • Harisena: His Kathakosa was composed in 989 VS. in Badnavar during the reign of King Vinayakpal. This work is considered the oldest among available Kathakoshas and contains the lives of historical figures like Chanakya and Bhadrabahu.
   • Acharya Mahasena: Composed Pradyumnacharitra in the mid-11th century.
   • Amitagati: His Dharmapariksha draws inspiration from Haribhadra's Dhurtakhyana but includes many original narratives. Its aim is to demonstrate the falsity of other religions' mythological stories.
   • Dhanpal: His Paiyalachchi Namamala, a Prakrit lexicon, was written in 1029 VS. in Dhara. His prose work Tilakamanjari is noted for its vibrant style.
   • Muni Shri Chand: Wrote a commentary on Pushpadanta's Uttarapurana in 1080 VS.
   • Ravisena: Wrote a commentary on Padma Charitra in 1087 VS. and Purana Sara in 1080 VS.
   • Prabhachandra: Composed Aradhana Gadya Katha Kosa, which includes the biographies of Chandragupta, Samantabhadra, and Akalanka.
   • Vir: An Apabhramsha poet whose works like Varangcharit and Shantinath Charit are lost. His Jambusami Charit, written in 1076 VS., depicts the folk life of 11th-century Malwa and is significant for the development of the Malvi language.
   • Damodar: Composed Nemijina Charitra.
   • Ashadhar: Also wrote a commentary on Amarakosha and Trishashthi Smriti Shastra in 1292 VS., detailing the lives of 63 illustrious figures.

3. Poetry (Kavya): Numerous eminent poets flourished among the Jain scholars of Malwa.

   • Nayanandi: His Sudarshanacharita, an Apabhramsha khandakavya composed in 1100 VS., is considered a Mahakavya.
   • Ashadhar: Authored several poetic works, including Bharateshvarabhyudaya (also known as Siddhachakra) and Rajamati Vipralambha.

4. Hymn Literature (Stotra Sahitya):

   • Siddhasena Divakara: Authored Kalyana Mandira Stotra (a hymn to Parshvanatha) and Vardhamana Dvayatrishika Stotra (a hymn to Lord Mahavir).
   • Mantunga: His Bhaktamara Stotra is immensely popular among both Shvetambara and Digambara traditions and has inspired a vast body of related literature, including commentaries and stories. The hymn is praised for its beautiful use of metaphors and similes.

5. Rhetoric and Grammar Literature (Alankar aur Vyakaran Sahitya):

   • Prabhachandra: Composed the grammatical work Shabdambhoja Bhaskara.
   • Ashadhar: Wrote the grammar text Kriykalapa and the commentary Kavyalankara Tika on rhetoric.

6. Other Literature:

   • Amitagati: Some of his works, possibly on geography like Jambudvipa and Chandraprajnapti, are lost.
   • Ashadhar: Also wrote works related to Ayurveda, including a commentary on Vagbhata's Ashtangahridayam.

The author concludes that Jain scholars were prolific in producing literature across various subjects. He emphasizes that this literature was created by Jain acharyas, as the merchant class, by nature, was less inclined towards literary pursuits. This Jain literature is not confined to sectarian works but has enriched the literary landscape with its contributions to diverse branches of knowledge. The text suggests that further research in Jain scriptural repositories and private collections could uncover even more significant works.