Nimadi Bhasha Aur Uska Kshetra Vikas - Book Summary

Here's a comprehensive summary of the provided Jain text, "Nimadi Bhasha aur Uska Kshetra Vikas" (Nimadi Language and its Regional Expansion) by Ramnarayan Upadhyay:

Introduction to Nimad and its Geography:

The text begins by defining the region of Nimad as the land situated between the Vindhya and Satpura mountain ranges in India. Geographically, it's divided into Eastern and Western Nimad for administrative purposes, but culturally, socially, and linguistically, they are considered unified. The geographical boundaries are described as the Vindhyachal range to the north, the Satpura range to the south, the Choti Tawa river to the east, and the distant Dhara and Barwani near Harinphal to the west. Two rivers act as natural protectors of its eastern and western borders, while two mountain ranges serve as vigilant sentinels to its north and south. Neighboring regions include Malwa to the north, Khandesh to the south, Hoshangabad to the east, and Gujarat to the west. The author clarifies that while some people consider Nimad and Malwa to be the same, Nimad lies south of the Narmada River, extending eastward and westward towards Khandesh. This is supported by the opinion of Dr. Jadunath Sarkar and a local proverb about Malwa's southern border. The total population of Nimad is around 1.2 million, and its area is approximately 10,000 square miles.

Origin of the Name "Nimad":

Two theories are proposed for the origin of the name "Nimad." The first suggests it was a meeting point of North and South India, a mixed land of Aryans and non-Aryans, leading to the name "Nimārya" (meaning "not Aryan" or perhaps "half-Aryan," as "Nim" in Nimadi means half). The gradual evolution from "Nimārya" to "Nimār" and then "Nimad" is considered natural. The second, and seemingly more plausible, theory links the name to the word "nimnagaami" (meaning descending). As one descends from Malwa towards Nimad, there is a continuous downward movement, leading to the name "Nimānī," which then evolved into "Nimārī" and "Nimāḍī."

Ancient History of Nimad:

The text delves into the ancient history of Nimad, tracing its roots back to the Ramayana period (around 1600 BCE) when it was a powerful state with "Mahishmati" (modern Maheshwar) as its capital. Mahishmati was the capital of the Haihayavanshi king Sahasrarjuna and the Chedivanshi king Shishupala. The Valmiki Ramayana mentions Sahasrarjuna of the Haihayavansha as the king of Mahishmati. It's noted that even Ravana, who had conquered Kubera, Yama, and Varuna, was defeated by Sahasrarjuna in Mahishmati. While some have incorrectly identified modern Mandhata as Mahishmati, the text asserts that Maheshwar is the correct location, citing the "Sahasradhara" (stream of a thousand hands) where Sahasrarjuna is said to have stopped the Narmada with his thousands of hands. Historical references from works like the "Geographical Dictionary of Ancient and Medieval India" by Nandlal De also support Maheshwar as Mahishmati. The text further states that Muchukunda, the third son of King Mandhata of the Haihaya dynasty, founded Maheshwar, and later King Mahishmat renamed it Mahishmati. Sahasrarjuna conquered the Anupa country after a war with the Karkotaka Nagas and made Mahishmati his capital.

The text also mentions that in ancient times, a large part of Madhya Pradesh was known as "Dandakaranya." Its eastern part was the kingdom of Kosala, South Kosala, or Mahakosala (now Chhattisgarh). The northern districts were divided into "Mahish-mandal" and "Dahal-mandal." Mahish-mandal's capital was Mahishmati in Nimad, and Dahal-mandal's capital was Tripuri near Jabalpur.

During the Mahabharata period, Shishupala's capital, Mahishmati, is mentioned in connection with Yudhisthira's Rajasuya sacrifice, for which Bhimasena conquered various countries. Dr. Vasudev Sharan Agrawal is quoted stating that the Chedi Janapad, with Mahishmati as its capital, extended along the banks of the Narmada. The Nalaopakhyana (episode of Nala) in the Mahabharata mentions that one of the three routes Nala described to Damayanti for her journey to her parents' home passed through Nimad, and these routes are still followed by Indian railways today.

After the Mahabharata, Parikshit became the emperor of India, marking the beginning of the Kali Yuga. Janamejaya then ruled. During this time, the Avanti kingdom included Malwa, Nimad, and adjoining parts of Madhya Pradesh, with the Haihayavansha still in power.

Buddhist texts like the Anguttara Nikaya and Jain texts like the Bhagavati Sutra (Vyākhyā Prajñapti) indicate that around 600 BCE, there were sixteen Mahajanapadas (great kingdoms) in North India, with Magadha, Kosala, and Avanti being the most organized and powerful. A portion of Madhya Pradesh was part of the Avanti Mahajanapada, with its capital at Mahishmati.

Inscriptions and stone edicts from the first and second centuries CE mention the Janapad as "Anupa." In 124 CE, Gautamiputra Satkarni, after taking control of the region from the ruler Nahapana, mentions Akara (Eastern Malwa) and Avanti (Western Malwa) along with Anupa (Nimad). Even earlier, the Andhra rulers established their kingdom in Malwa and Nimad after destroying the kingdoms of Kanva and Shunga, with Rudradaman of Girnar later challenging this rule, as recorded in a Girnar inscription from 150 CE, which also names this region "Anupa."

During the Mughal period, Nimad held the status of an independent state. Shri Prayagdatt Shukla notes that during the Tughlaq dynasty, Muslim India was divided into several independent states, with Nimad being one of them. This establishes the independent existence of Nimad and its language from ancient times.

Life and Culture in Nimad:

The text emphasizes that language cannot be separated from the life and culture of a region. The Narmada River plays a significant role in Nimad's culture, much like the Ganga in Indian civilization. The Narmada is seen as flowing through the heart of Nimad's culture, representing the "music of the soul." While the Ganga is associated with knowledge and the Yamuna with love and devotion, the Narmada symbolizes the spirit of penance and bliss. Its flow between North and South India carries messages of both Aryan and Dravidian cultures.

The text describes the culture of Nimad as one of resilience and joy in the face of hardship. The flourishing agriculture amidst uneven terrain, the sustenance from "amadi bhaji" and "jowar roti," and the blooming "palash" flowers even in scorching heat all convey a message of "the bliss of penance." The author paints a vivid picture of the simple, honest farmers of Nimad, their weathered faces reflecting centuries of struggle and resilience, yet always with a smile. These people are portrayed as hardworking and tolerant, finding joy and continuing their journey regardless of their circumstances.

Like rugged mountains hiding the sources of rivers within their hearts, the people of Nimad, though appearing tough, have kept the tradition of folk literature alive within them. They sing songs of labor while working, perform folk plays in open fields without pretense, and pass down oral stories and proverbs rich with generations of knowledge and experience.

The Nimadi Language and its Form:

The text then focuses on the Nimadi language itself, differentiating between a national language and regional folk languages. While a national language represents the entire nation and unites provinces, folk languages are the underlying strength that enriches the national language. They are the creators of human life and provide insight into tribal culture and folk life. Nimadi is described as such a folk language, spoken by the rural population of Nimad and holding sway over the entire region.

Its geographical spread covers areas bordering Malwa in the north, along the Narmada (Omkareshwar, Mandaleshwar, Maheshwar), in the central region (Khargon), in the west (Jobat, Alirajpur, Dhar, Barwani), and in the east near Hoshangabad (Harda, Harsud), extending south towards Khandwa and Burhanpur, bordering Khandesh. The centers of "ideal" Nimadi are considered to be Khandwa and Khargon. It is spoken by approximately 500,000 people.

Script and Pronunciation:

A significant point is raised about the discrepancy between the written and spoken forms of Nimadi words. If not handled carefully, a word might lose its Nimadi character. For example, short two-letter words might have a dropped "a" at the end in Nimadi pronunciation, with emphasis on the final syllable. To address this, the author suggests using a Sanskrit equivalent to clarify the correct form and pronunciation. An example of a Nimadi folk song line illustrates how the written form might obscure the intended pronunciation and meaning, suggesting a more accurate representation for clarity.

Characteristics of the Nimadi Language:

Several linguistic features of Nimadi are highlighted:

Use of 'L' for 'L': There's a frequent use of 'ल' (la) in place of 'ल' (la).
'Chhe' instead of 'Chhe': The Gujarati verb 'छे' (chhe) for "is/are" is often used instead of the expected form.
Transformation of 'N': The letter 'न' (na) changes to 'ल' (la) when it appears as the initial letter of a word and to 'ण' (ṇa) when it appears as the final letter. Examples like "neem" becoming "leem" and "namak" becoming "loṇ" are given.
'Kh' for 'Ko': The postposition 'को' (ko) for the accusative case is often replaced by 'ख' (kh).
'J' for Auxiliary Verbs: The auxiliary verb 'है' (hai) is often replaced by 'ज' (j).
'N' and 'Nan' for Nominative Case: The agentive case marker 'ने' (ne) is often replaced by 'न' (n) for singular subjects and 'नन्' (nan) for plural subjects.
Pronouns: The pronouns are 'हंऊ' (haun), 'तु' (tu), and 'ऊ' (ū).
Verb Conjugation: Examples of verb conjugation in present, past, and future tenses for these pronouns are provided.
Loss of Anuswar: In some words, the nasalization mark (anuswar) is omitted.

Bordering Languages:

The text discusses the influence of bordering languages on Nimadi:

Nimadi and Gujarati: Due to the border with Gujarat, there have been significant cultural and linguistic exchanges. The presence of agricultural communities with names like "Gujarati," "Nagar," and "Lad" suggests migration from Gujarat. The Meghwal community in Rajpur Barwani, originating from Saurashtra, still retains Saurashtrian culture. A Nimadi folk song mentions a figure named Ranu Bai coming from Saurashtra. The worship of Radhni Devi is also common in Gujarat-Saurashtra, with statues dating back to the 14th century. The text highlights similarities between Nimadi and Gujarati folk songs and specific vocabulary, indicating a close relationship.
Nimadi and Marathi: Some Marathi words have entered Nimadi due to the southern border with Marathi-speaking regions, but their number is small. The use of 'ल' (la) for 'ल' (la) in Nimadi is also believed to have originated from Marathi.
Nimadi and Malvi: The influence of Malvi on Nimadi is particularly strong due to the shared border. Specific pronunciation shifts and vocabulary changes when Nimadi is spoken in Malwa-influenced areas are illustrated with examples from folk songs. While some consider Nimadi a dialect of Malvi, the text argues that both languages have distinct, independent forms and pronunciations. Malvi is described as soft and gentle, reflecting the land and people of Malwa, while Nimadi is characterized as strong, vibrant, and clear, reflecting its rugged terrain and hardworking people.

Linguistic History and Conclusion:

The text concludes by referencing the work of Mahapandit Rahul Sankrityayan, who noted that during the time of Panini, different regions of North India had their own distinct languages, not a single dialect. In the Pali period, North India was divided into sixteen Janapadas, each with its own dialect. Sankrityayan mentions Ashmaki, Avantī, and Chedi as distinct dialects of that era, and today, Nimadi, Malvi, and Bagheli-Bhadeli are considered their modern successors. This supports the assertion that Nimadi and Malvi are not mere dialects of each other but have been parallel languages of different Janapadas since ancient times. The text reiterates that Nimad, with Maheshwar as its capital and bounded by the Narmada and Tapti rivers, has had an independent existence since the beautiful Ramayana period.