Perculiarities Of Jain Maharastri Literature

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This paper, "Peculiarities of Jain Mahārāştri Literature," by Dr. Nalini Joshi, explores the significant and unique literary contributions of Jain scholars in the Mahārāştri Prakrit dialect. The author begins by positioning Jainology as a vital branch of Indian culture, built upon history, philosophy, literature, and art. Having entered Jain studies through Prakrit languages, Dr. Joshi's focus is naturally drawn to Jain Mahārāştri (JM) literature.

The author highlights the remarkable linguistic diversity employed by Jain scholars, noting that no other religion in India utilized such a variety of Prakrit dialects. While Svetambara canons are in Ardhamāgadhi and Digambara canons in Jain Sauraseni, Jain scholars also adopted Sanskrit from the 4th century AD onwards. However, a crucial development was the emergence of Jain Mahārāştri as a primary literary medium for Svetambara authors, starting with the commentary work (Nijjuttis) on Ardhamāgadhi canons by Ācārya Bhadrabāhu (II) in the 3rd century AD. This preference for JM by Svetambara Acāryas continued until the 15th century AD.

In contrast, Digambara writers primarily used Jain Sauraseni and later Apabhramśa, with their literary output in Jain Sauraseni declining in volume and variety compared to JM. Apabhramśa literature, largely composed of verses and dedicated to epic narratives (Caritas), saw Digambara Acāryas flourish between the 10th and 15th centuries.

The paper then delves into the historical and linguistic context of Mahārāştri. While its presence is debated in early texts like Bharata's Nātyaśāstra, Mahārāştri gained prominence from the 6th century AD onwards, with scholars like Dandin considering it the finest Prakrit for epic compositions. Dr. Hornle suggests that "Mahārāştra" in ancient times encompassed a broader geographical area, including Rajputana and Madhyadesha, which aligns with the extensive reach of Jain Mahārāştri literature.

The author distinguishes JM from the Mahārāştri used by non-Jain authors in Sanskrit dramas, epics, and anthologies like Gāhāsattasai. While non-Jain Mahārāştri was favored for poetic composition, Jain Acāryas utilized JM for both poetry and prose, developing a distinct literary style suitable for their philosophical, doctrinal, and ethical writings. This usage was termed "Jain Mahārāştri" by scholars like Jacobi and Pischel.

A key factor in the rise of JM is the close association of Jain Acāryas with the region of Mahārāştra. Reasons cited include the migration of religious activities due to famines and political unrest, leading to engagement with Madhya-deśa and southern lands. The Sātavāhana dynasty, ruling Mahārāştra from the 3rd century BC to the 3rd century AD, were patrons of Prakrit languages, especially Mahārāştri, with King Hala Sātavāhana famous for his anthology, Gāhāsattasai. Important Jain figures like Niryuktikāra Bhadrabāhu and Ācārya Kālaka are noted to have had significant stays and interactions in Mahārāştra, particularly in the capital city of Pratistāna (Paithan). Pādaliptācārya's work, Tarangalolā, is mentioned as an influential literary creation in JM. Prominent logicians like Siddhasena Divākara, Vrddhavādi, and Santisūri also had connections with Pratistāna and Nāsikya.

The paper then outlines the special features of JM. Literature chronologically:

• 3rd to 6th Century: This period saw the creation of Niryuktis, Bhāsyas, Cūrņis, and narrative works like Vimalasūri's Paumacariya (a Jain Rāmāyaṇa) and Saṁghadāsa and Dharmasena's Vasudevahindi. This early JM is termed "Arsa Praksta," influenced by Ardhamāgadhi but with prominent Mahārāştri elements and some Magadhi and Sauraseni characteristics.
• 7th to 10th Century: This era represents the classical form of JM, exemplified by the works of Haribhadra and Uddyotanasūri. Haribhadra produced prose narratives (Samaraiccakahā), satirical works (Dhuttakkahāna), yoga treatises, and works on karma and conduct, incorporating folk stories and fables in JM. Uddyotanasūri's Kuvalayamālā is described as a monumental work showcasing the height of this classical form, rich in cultural data. Silānka initiated the tradition of writing Caritas in JM, and Bappabhatti wrote his anthology, Tārayaņa.
• 11th to 15th Century: This marks the late form of JM. While the variety of subjects expanded to include philosophy, anthologies, didactic works, and legends, there was a decline in originality, with imitation prevalent in later Caritas and Kathākoșas. Devendrasūri's works, Dhanapāla's lexicon, and Nanditādhya's work on metrics are notable. Devendra's Surasundaricariya is highlighted for its focus on a female protagonist, initiating a tradition of women-centered narratives. New literary forms like Prakaranas and Kulakas emerged. The 12th century saw a significant shift, with a decline in JM and an increase in Sanskrit and Apabhramśa works. Hemacandra, a key figure of this century, continued JM traditions through his lexical work Deśināmamālā and Kumārapālacarita, alongside his Sanskrit works. The influence of Apabhramśa dialects became increasingly evident in phonology and grammar in the later stages, originating from spoken languages. Thakkura Pheru in the 14th century contributed scientific and technical works in JM, while Jinaprabha's works reflected growing ritualistic tendencies. The 15th century saw a further decline in JM literature, with works lacking originality.

Conclusion and Important Observations:

• Jain Mahārāştri is unique for the vast amount of literature produced in a Prakrit language over a long period (3rd to 15th century AD).
• Mahārāştri was a widely understood language in central India during this era.
• While Sanskrit was the medium for higher education and scientific/technical works, JM served as a "Rāṣṭrabhāsā" (national language) for religious sermons, mirroring Hindi's role today alongside regional languages and Sanskrit.
• The close association of early Svetambara Jain Acāryas with Mahārāştra and the pro-Prakrit Sātavāhana rulers were crucial for the development of JM.
• JM literature evolved through three distinct stages: archaic (3rd-6th century), classical (7th-10th century), and late (11th-15th century), with the latter showing Apabhramśa influence.
• After the 15th century, JM declined, and Apabhramśa gained prominence, leading to the emergence of modern Indo-Aryan languages.
• Although JM is less prolific in scientific and logical works compared to Sanskrit, it provides invaluable cultural, social, and religious data, offering a unique window into the lives of ordinary people in India over centuries.

In essence, the paper by Dr. Nalini Joshi effectively outlines the historical trajectory, key figures, distinctive features, and socio-linguistic importance of Jain Mahārāştri literature as a significant and unique branch of Indian literary heritage.