Paia Lacchinammala

This is a comprehensive summary of the Jain text "Paia Lacchinammala" (Prakrit-Lakshminammala), based on the provided pages:

Book Title: Paia Lacchinammala (Prakrit-Lakshminammala) Author: Dhanpal Mahakavi (Mahakavi Dhanpal) Editor and Researcher: Bechardas Jivraj Doshi Publisher: R C H Barad & Co, Mumbai First Edition: Vikram Samvat 2016 (1960 AD)

Overview:

The "Paia Lacchinammala" is a Prakrit lexicon (word list) compiled by the renowned Mahakavi Dhanpal. This edition, published by R C H Barad & Co in Mumbai, was edited and researched by Bechardas Jivraj Doshi. The book is presented as the first publication of the Pujyashri Kashiram Jain Granthamala.

Key Contents and Themes:

1. Author and His Work: The book highlights Mahakavi Dhanpal as the author. Dhanpal was a significant Jain poet who lived around the 11th century AD. The text itself is a dictionary of Prakrit words, providing synonyms for various concepts.

2. Historical Context and Significance:

   • The preface and introduction emphasize the growing study of Prakrit languages in academic institutions.
   • It notes that while many Sanskrit-based Prakrit grammars exist, there's a need for simpler resources accessible to a wider audience.
   • The publication aims to fulfill the demand for a concise Prakrit dictionary that is affordable and beneficial for students and scholars.
   • A significant point is made about the historical efforts in publishing such texts. It mentions the 1879 publication of this very lexicon by Dr. Bühler, a German scholar, which included original text, variant readings, and an alphabetical index with English meanings. This is presented as a testament to the earnestness of Western scholars in preserving and disseminating Indian knowledge, contrasting it with the perceived slowness of Indian scholars in similar endeavors at that time.
   • The editor, Bechardas Doshi, acknowledges previous publications of the lexicon, including his own earlier revised edition (which is now out of print) and a reprint by Shri Kesarbai Jain Gyan Mandir, Patan.

3. Editor's Contributions and Acknowledgements:

   • Bechardas Doshi expresses gratitude to Shri Shadilal Jain (of R C H Barad & Co) for his complete financial support and inspiration, making the publication possible. He hopes Shadilal Jain will continue his support for other valuable Jain texts.
   • Doshi details the editorial approach, stating that meanings are provided in Hindi on each page, and a comprehensive alphabetical index with Hindi and English meanings is included at the end. The inclusion of English meanings is for the benefit of students and scholars from Tamil Nadu and Western regions who may not know Hindi.
   • He acknowledges the assistance of Dr. Bühler's edition for the English translations and apologizes for any errors in the English section due to his own limitations in the language.
   • Special thanks are given to Muni Jinavijayji for his suggestion to include English meanings, which led to the reprinting of two already printed forms.
   • The editor also expresses gratitude to his daughter-in-law, Pushpa Pandit, for preparing the press copy and to his student, Kanji Manchharam Patel, for his efforts in copying and revising the English portion. Thanks are also extended to Govindbhai Shah and Balabhai Desai for their arrangements at the printing press.

4. Introduction to Prakrit Language:

   • A brief introduction to the Prakrit language defines it as a "natural" or "spontaneous" language, akin to a mother tongue, acquired from birth without the need for formal book learning.
   • It clarifies that while all mother tongues can be considered "Prakrit" in this sense, the term in this context refers to the ancient, natural language of the common people in India, which has become predominantly a literary language found in dramas, Jain scriptures, and Buddhist Pitaka texts.
   • Prakrit is presented as the root of modern Indo-Aryan languages like Gujarati, Marathi, Sindhi, Punjabi, and Bengali, sharing structural similarities such as the absence of distinct dual verb forms, simplified past and future tenses, fewer consonant clusters, and simple verb conjugations.
   • The study of Prakrit is deemed essential for understanding the history of these languages, ancient literature, and Indian culture.
   • The editor points out the close relationship between Prakrit and Vedic language, citing linguistic evidence.
   • A significant point is raised about the problematic distinction between "Vedic" and "Prakrit" as "supernatural" or "un-Sanskritic," and "Sanskrit" as "worldly" or "Sanskritic." This artificial division, the editor argues, creates a sense of linguistic superiority and disunity, leading to ignorance and alienation between scholars and common people. It also contributes to the misprinting and misinterpretation of Prakrit passages in classical dramas.
   • The editor suggests replacing terms like Prakrit, Sanskrit, and Apabhramsha with more inclusive names like "Deshabhasha" (language of the country), "Lokabhasha" (language of the people), "Janapadabhasha" (language of the region), and "Shastrabhasha" (scriptural language) to reduce linguistic conceit and conflict. The true value of language lies in its ability to convey meaning and facilitate understanding of past thoughts.
   • Another broader definition of Prakrit is given as a language that acts as a bridge between the ancient Vedic language and modern Indian languages.

5. Types of Prakrit Words and Lexicographical Style:

   • Prakrit words are classified into three types: Yaugika (derivational, where the origin is known), Rūḍha (conventional, where the origin is unknown, also called Deshya), and Miśra (mixed, where the origin is partially known).
   • The author notes that the asterisk (*) symbol in the index indicates Deshya words. Words that are identical or partially similar to Sanskrit are labeled as Samskṛtasama or Tatsama.
   • The structure of the lexicon by Dhanpal is explained:
     • From the second gatha (verse) to the 18.5th gatha, entire verses are dedicated to listing synonyms for specific concepts.
     • From the 20th gatha to the 93.5th gatha, half-verses (both purvardha and uttardha) list synonyms.
     • From the 95th gatha to the 275th gatha, each single pada (foot of a verse) lists synonyms.
   • The editor has indicated the number of synonyms provided for each term in the comments.
   • The total number of numbered verses indicating synonyms is 998.

6. Dhanpal's Broad-Mindedness:

   • Dhanpal's first verse (gatha 1) invokes Lord Rishabhanatha (Nabhinsambhava) and also mentions Brahma (Purushottam Nabhijanmā). He also remembers Lord Krishna (Purushottam). This inclusive approach, remembering deities from different traditions, is highlighted as a mark of his broad perspective.
   • The concluding verses (276-279) provide details about Dhanpal's time, name, and the purpose of compiling the lexicon. The lexicon contains a total of 275 verses listing synonyms.

7. Biographical Account of Dhanpal (Extensive):

   • The text includes a significant biographical section about Mahakavi Dhanpal, based on the Prabhavakcharitra by Shri Prabhachandra Suri (written in Vikram Samvat 1334).
   • Origin: Dhanpal was born into a Brahmin family in Sankashya, and his father, Devrishi, later settled in Dharanagari (Dhar). Dhanpal and his brother Shobhan were sons of Sarvadeva.
   • Conversion to Jainism: The account details how Sarvadeva, seeking a hidden treasure, approached Acharya Mahendrasuri of the Chandra Gachchha. The Acharya, after testing Sarvadeva and seeing the potential for a good disciple, asked for one of his sons as repayment for revealing the treasure's location. Sarvadeva's elder son, Dhanpal, a proud Brahmin and friend of King Bhoj, vehemently refused to be given to the Jain monks, considering them low-caste. However, his younger brother, Shobhan, a simple and obedient boy, readily agreed. Shobhan was then initiated as a Jain monk.
   • Dhanpal's Reaction and Subsequent Change of Heart: Enraged by his father's action and his brother's conversion, Dhanpal developed a strong aversion to Jainism, considering Jain monks deceitful and fraudulent. He approached King Bhoj and instigated a ban on Jain monks in Malwa for twelve years. Later, however, when Muni Shobhan visited Dharanagari for alms, Dhanpal's wife offered them stale food and curd. The monks' polite inquiry about the curd's freshness and their explanation of Jain principles of non-violence (ahimsa) led Dhanpal to witness the presence of tiny organisms in the curd when a dye was added. This experience profoundly impacted him. Reflecting on the deep compassion and non-violent conduct of the Jain monks and comparing it with the violence inherent in Vedic rituals, Dhanpal experienced a transformation. He realized the truth of Jain dharma, accepted Shobhan's path, and became a devout Jain layman, eventually dying according to Jain samlekhana (fasting unto death) practices.
   • Dhanpal's Integrity and Talent:
     • The biography highlights Dhanpal's steadfastness in truth and detachment. As a prominent court poet of King Bhoj, he courageously criticized the king's actions when hunting, calling it an injustice to the innocent.
     • He composed the lengthy Jain narrative Tilakamanjari. When King Bhoj suggested altering the story to glorify Dharanagari and Mahakal instead of Ayodhya and Lord Rishabhanatha, Dhanpal refused, stating it would defile the pure narrative. Angered, Bhoj burned the manuscript. Dhanpal's nine-year-old daughter, having memorized the entire story, recounted it, allowing Dhanpal to rewrite it, with the daughter contributing the remaining part. This episode showcases Dhanpal's commitment to his values and his daughter's remarkable memory and education.
     • Dhanpal's works include: "Paia Lacchinammala," "Shri Rishabhapanchashika," "Shri Satyapuriy Mahavir Utsaha," "Mahavir Stuti" (with paradoxes), and "Tilakamanjari." He also wrote a commentary on Shobhan Muni's "Shobhan Stuti."
     • His work also indicates his travels to various holy places and his observations on the desecration of idols by Turk invaders, possibly referring to Mahmud Ghazni's raids around 1081 AD.
   • Chronology: Based on the "Paia Lacchinammala" being composed in 1029 AD and his mention of the 1081 AD event, Dhanpal's life is estimated to span into his late 70s or early 90s.
   • Dhanpal's Return to Dhar: When a foreign scholar challenged King Bhoj's court, King Bhoj recalled Dhanpal. Initially hesitant due to his past negative experience, Dhanpal returned to Dhar at the king's earnest request, demonstrating his loyalty and commitment to his homeland. The verses attributed to Bhoj's message and Dhanpal's response highlight his intellectual prowess and his deep connection to his roots.
   • Family and Scholarship: Dhanpal's family was highly scholarly, as evidenced by his sister Sundari's adherence to the Jain path and his daughter's literary talent.
   • Legacy: The biography concludes by celebrating Dhanpal's family and his immense contribution to Jain literature, expressing a hope that such brilliance would manifest in current-day Jain laypeople.

Prakrit Word List:

The bulk of the text consists of the Prakrit lexicon itself, arranged thematically and alphabetically in the index. Each Prakrit word is accompanied by its numerical count (indicating the number of synonyms provided), followed by its synonyms in Prakrit and its meaning in Hindi and English. The text includes an extensive list of Prakrit words and their meanings across various categories, demonstrating a vast vocabulary and an effort to provide comprehensive coverage.

Overall Significance:

The "Paia Lacchinammala" is a valuable resource for students of Prakrit and Jainology. This edition, thanks to the efforts of Bechardas Doshi and the support of Shadilal Jain, makes Dhanpal's important work accessible, preserving and promoting the study of Prakrit language and Jain heritage. The biographical section offers a fascinating glimpse into the life of a prominent Jain scholar and poet, highlighting themes of conversion, intellectual integrity, and profound spiritual transformation.