Nitikavya Ke Vikas Me Hindi Jainmuktak Kavya Ki Bhumika

Here's a comprehensive summary of the provided text, "नीतिकाव्य के विकास में हिन्दी जैन मुक्तक काव्य की भूमिका" (The Role of Hindi Jain Muktak Poetry in the Development of Nitikavya) by Gangaram Garg, based on the provided pages:

This scholarly work by Gangaram Garg explores the significant contribution of Hindi Jain Muktak (standalone verses) poetry to the broader tradition of nitikavya (ethical and didactic poetry) in India. The author argues that while Sanskrit, Prakrit, and Apabhramsa literature had a rich tradition of ethical poetry, Hindi also developed a strong lineage, with Jain poets playing a crucial role in its evolution, particularly during the medieval period.

Key Themes and Arguments:

• Jain Contribution to Hindi Nitikavya: The book establishes that Jain poets, drawing inspiration from ancient Jain ethical principles and traditions, actively contributed to the development of Hindi nitikavya. They used popular Hindi poetic forms like doha, kavitt, and savaiya to disseminate moral and ethical teachings.
• Context of Medieval Society: The text highlights that this contribution occurred during a period in North India when society had become morally lax, with rulers often exploiting their subjects and a general decline in ethical standards among poets who focused on superficial sensuality and flattery. In this milieu, Jain poets emerged as voices of reform and moral guidance.
• Key Jain Poets and Their Works: The author identifies several prominent Jain poets and their significant works that embody ethical teachings:
  • Banarasidas: Mentioned as a key figure whose "Banarasi Vilas" set a precedent.
  • Devidas, Jaipur: Influential figure.
  • Parshudas: Another significant poet.
  • Vinodilal of Kosal, Manohar Das of Dhampur, and Lakshmi Chand: Poets who created extensive works like "Dharmvilas," "Paramanand Vilas," "Budhjan Saar," and "Paras Vilas," which included numerous ethical verses.
  • Pandit Rupchand: Author of "Doha Parmarthi."
  • Hemraj: Author of "Doha Shatak."
  • Budhjan: Author of "Budhjan Satsai."
  • Yogiraj Gyansar: Known for devotional and ethical works in Rajasthani, some of which are also in Hindi.
  • Shvetambar Jain Banarasidas: Known for synthesizing devotional and ethical elements, emphasizing self-reflection and good conduct.
  • Dyanatray of Delhi, Pancham Khand of Bundelkhand: Other important figures.
  • Kshetra-shesh (क्षत्रशेष): Author of "Manmohan Panchshati," a collection of 500 kavitts containing ethical teachings.
• Categorization of Ethical Values: The book systematically analyzes the ethical values presented in these Jain muktak poems, categorizing them into Achar Niti (Code of Conduct) and Nishedhatmak Achar Niti (Prohibitory Ethical Conduct).

Detailed Breakdown of Ethical Values (Achar Niti - Positive/Prescriptive):

• Ahimsa (Non-violence): Explained as the core principle of Jainism, extending beyond mere physical harm to include avoiding theft, adultery, anger, deceit, greed, and falsehood. Harming another's feelings is considered the highest ideal of ahimsa.
• Aparigraha (Non-possession/Detachment): Emphasized for achieving mental stability and peace.
• Kshama (Forgiveness): Highlighted as crucial for resolving conflicts, being a primary virtue within the ten cardinal virtues of Jainism.
• Indriya-nigraha (Sense Control): The senses (touch, sight, hearing, taste, smell) are seen as defining life, but their indulgence should be limited. Examples of animals (elephant, moth, deer, fish, bee) are used to illustrate the dangers of uncontrolled senses. The inability to control the mind, likened to a wild elephant, leads to unchecked desires and actions.
• Satsang (Good Company): The importance of good company is likened to the sandalwood tree's fragrance that influences the neem tree, transforming the bad into good.
• Daan (Charity): Four types are crucial: medicine, food, protection (fearlessness), and knowledge. The merits of each are discussed, emphasizing that wealth gains beauty through charity and grows when spent for good causes. The value of giving generously without discerning worthiness is also noted.
• Vachan (Speech): The ability to speak is a divine gift. Jain poets advocate for controlling harsh speech, using sweet words to heal broken hearts and foster relationships. Speaking wisely and at the right time is paramount.
• Avasrochit Vyavahar (Appropriate Behavior): Acting according to the occasion is essential, as nature's actions are timely. Missing an opportunity leads to regret.
• Samata (Equanimity): The importance of maintaining a balanced state, free from praise or blame, attachment or aversion. Equanimity naturally leads to sweet speech and the ability to pacify anger, even treating enemies with respect.
• Daya (Compassion): Considered the highest form of worship and a superior spiritual practice, even above rituals like bathing, chanting, or penance.
• Maryada-rakshan (Maintaining Dignity/Commitment): Dedicating oneself to one's duty or goal, even sacrificing everything for it.
• Shil (Chastity/Virtue): Regarded as equivalent to penance and detachment. It is seen as a destroyer of obstacles, a remover of sorrow, and a granter of fame and happiness.

Detailed Breakdown of Ethical Values (Nishedhatmak Achar Niti - Negative/Prohibitory):

• Sapt Vyasan (Seven Deadly Sins): The text vehemently condemns gambling, alcohol consumption, meat-eating, adultery, hunting, theft, and prostitution. The abandonment of these vices is presented as the path to happiness.
• Paranari (Adultery): Strongly condemned, described as a poisonous vine and a consuming fire that destroys virtue and leads to dire consequences.
• Krodh (Anger): Anger blinds individuals, causing them to lose sight of right and wrong, becoming self-afflicted.
• Kam (Lust/Desire): Uncontrolled lust is depicted as a destructive force that prevents individuals from achieving their goals, making them the lowest of beings, and leading to immense suffering.
• Lobh (Greed): Greed and attachment to worldly possessions, especially in old age, are criticized.
• Trishna (Craving/Attachment): The relentless desire for the unattainable, even after securing basic necessities, is considered a mental affliction leading to distress. Attachment to worldly desires is seen as a hindrance to spiritual progress.
• Chinta (Worry/Anxiety): Worrying about unobtainable things is depicted as a mental agony, akin to a burning pyre.
• Shok (Grief/Remorse): Grief is seen as unproductive, leading to the loss of joy and an inability to rectify mistakes.
• Dushkarma (Bad Deeds): Even minor wrongdoings are shown to negate good qualities, like a drop of buttermilk spoiling milk.
• Kripanata (Stinginess): Those who hoard wealth and do not use it for good purposes are considered worse than the dead.
• Bahyachar (External Ritualism): The author criticizes the superficial adherence to rituals without genuine inner understanding or ethical practice.

Social and Economic Policies:

• Guru (Preceptor): Like in other Indian traditions, Jain poets highly value the guru, seeing them as guides to righteousness and salvation.
• Durjan/Sajjan (Bad People/Good People): The contrast between the deceitful nature of bad people (likened to snakes) and the generosity of good people (likened to wish-fulfilling trees) is highlighted.
• Samajik Vyavahar (Social Conduct): Emphasizes mutual respect, politeness, and welcoming guests. A balance between simplicity and shrewdness is advised for social interactions.
• Nari (Woman): While acknowledging that some medieval poetry was harsh towards women, the text points out that Jain poetry, with its ideal characters like Rajmati and Chandanbala, presents a more positive and respectful view of women as homemakers and sources of happiness.
• Aarthik Niti (Economic Policy):
  • Bhukh (Hunger): The necessity of ensuring everyone has food for proper spiritual and moral development is stressed.
  • Rozgar (Employment): Employment is vital for social and familial dignity.
  • Nirdhanta (Poverty): Poverty is depicted as a state that strips away dignity and respect.
  • Dhan ka Upyog (Use of Wealth): The importance of wealth's proper utilization is discussed, including the denunciation of greed and stinginess.
• Rajneeti (Politics):
  • Shasak aur Shasit (Ruler and Ruled): The responsibility of rulers to be diligent and not lenient is emphasized.
  • Mantri (Minister): The crucial role of ministers in maintaining harmonious relations between the king and his subjects is highlighted.

Conclusion:

The book concludes by asserting that Hindi Jain Muktak poetry, written during a period of declining moral standards, played a vital role in preserving and propagating ethical values in Indian society. These poems are not only relevant to their historical context but also remain valuable for their profound insights into human conduct, social harmony, and ethical living, serving as a conduit for enduring Indian thought and culture.