Prachin Shilkathao

Here's a comprehensive summary of the Jain text "Prachin Shilkathao" (Ancient Moral Stories), compiled by Gopaldas Jivabhai Patel and published by Gujarat Vidyapith, Ahmedabad:

Overview:

"Prachin Shilkathao" is a collection of didactic stories drawn from various ancient Indian traditions, including Jain, Buddhist, and Hindu. The book aims to impart moral lessons and ethical principles through engaging narratives. The editor emphasizes that illustrative stories are an effective way to understand religious mysteries, and in this regard, Buddhist literature particularly excels in narrative art. The book was first published in 1944 and has seen multiple reprints, indicating its popularity and perceived value.

Key Themes and Stories:

The book is structured with an index listing fourteen stories, each conveying a specific moral or ethical teaching. Here's a summary of some of the prominent stories:

• 1. Who Will Give Way? (કાણુ માગ આપે?)

  • This story highlights the virtues of humility and considerate behavior, especially between equals. Two kings, Brahmatt of Varanasi and Mallik of Kosala, find their chariots stuck on a narrow road. After assessing that they are equals in age, kingdom, strength, wealth, and fame, the charioteers engage in a debate about who should yield. Brahmatt's charioteer explains that Brahmatt conquers anger with calmness, the wicked with good conduct, the miser with generosity, and the liar with truth. Mallik's charioteer describes his king as conquering pride with humility, the weak with kindness, the good with goodness, and the bad with badness. Upon hearing these descriptions, both kings dismount and yield the path to each other, demonstrating that true strength lies in moral superiority and consideration.

• 2. Contest of Subhashita (Slogans/Wise Sayings) (સુભાષિતની હરીફાઈ)

  • This story, attributed to a Buddhist narrative, features a debate between the Devas (gods) and Asuras (demons). Indra (King of Devas) and Vepachitti (King of Asuras) agree to a contest of "subhashita." Vepachitti quotes a saying about dealing with fools, suggesting one should be prepared to defend oneself. Indra counters by saying that responding to a fool's anger with one's own anger only escalates the situation. Indra emphasizes that true victory lies in tolerance and patience, which benefit both oneself and the other person, even if others perceive it as weakness. The assembly declares Indra the winner for advocating peace and harmony over conflict.

• 3. Who Won? (કાણુ જીત્યું?)

  • This story contrasts true generosity and virtue with outward displays of power. King Kosalaraj of Kosala was known for his immense generosity, which made him popular. King Kashiraj of Kashi became envious and attacked Kosalaraj, defeating and forcing him to flee into the forest. Kashiraj, in his arrogance, mocked generosity. Meanwhile, the exiled Kosalaraj, disguised and in rags, encountered a merchant whose ship had sunk. The merchant sought help from Kosalaraj, hearing of his legendary generosity. Kosalaraj, despite his plight, guided the merchant. Later, Kosalaraj presented himself to Kashiraj, who was holding court, and offered his own head to be rewarded to the merchant if Kashiraj had offered a reward for his capture. Impressed by this act of self-sacrifice and adherence to truth, Kashiraj returned Kosalaraj's kingdom and acknowledged him as the true victor.

• 5. Nothing is Superior to Truth (સત્ય સમાન કશું શ્રેષ્ઠ નથી)

  • This story illustrates the paramount importance of truthfulness, even in the face of death. King Brahmatt of Kashi, a cannibal, captures Prince Sutson of Kuru. Sutson, despite his predicament, is concerned about breaking a promise to a Brahmin who had come to sell verses to him. He appeals to Brahmatt, emphasizing the superiority of truth over life itself. Brahmatt, initially skeptical, is moved by Sutson's unwavering commitment to truth. Sutson returns to Brahmatt after fulfilling his promise, demonstrating the power of his integrity. Brahmatt, impressed and reformed by Sutson's virtue and the wisdom of the verses, releases him and all the captured princes, abandoning his cannibalistic ways.

• 6. Who is an Outcaste? (ચંડાળ કાણુ ?)

  • This story, narrated by the Buddha, redefines the concept of an "outcaste" (Chandala). The Buddha explains that true Chandala status is not determined by birth but by one's actions and character. He lists qualities that make a person a Chandala, such as harboring malice, being prone to anger, violence, theft, deceit, slander, ingratitude, and neglecting parents. The Buddha emphasizes that a person born into a humble lineage but possessing virtuous qualities is superior to someone born into a noble family but exhibiting wicked behavior.

• 7. The True Brahmin (સાચા બ્રાહ્મણ)

  • This story contrasts birthright with true spiritual attainment. Two Brahmin brothers, Jayghosh and Vijayghosh, are presented. Vijayghosh performs a grand yagna (sacrifice) and scolds Jayghosh, who has become a monk, for being an "inauspicious bald one." Jayghosh explains that true Brahminhood is not merely about birth but about possessing virtues like detachment, control over senses, truthfulness, equanimity, compassion, non-stealing, and absence of greed. He argues that actions and inner qualities define a person, not their lineage. Vijayghosh realizes the truth of Jayghosh's words and accepts his alms, acknowledging him as the true Brahmin.

• 8. Wrathful Bhardwaj (ક્રોધી ભારદ્વાજ)

  • This Buddhist parable highlights the destructive nature of anger. Bhardwaj, a wrathful Brahmin, abuses the Buddha. The Buddha calmly asks Bhardwaj what happens to gifts that are refused. Bhardwaj explains they remain with the giver. The Buddha applies this analogy to the abuse he received, stating that since he did not accept the abuse, it remained with Bhardwaj. The Buddha concludes that anger harms the person who harbors it, while patience benefits everyone.

• 9. The Method of Religious Discourse (ધર્મોપદેશની રીત)

  • This story illustrates the importance of inner strength and resilience when spreading a message. The Buddha asks his disciple Purna about his willingness to preach in the land of Sunaparanta, known for its harsh and cruel people. Purna responds with remarkable equanimity, stating that even if the people abuse him, hit him, or even kill him, he would consider it a blessing. He believes that if they abuse him, it's good they only use words and not violence; if they use violence, it's good they don't use stones; if they use stones, it's good they don't use sticks; if they use sticks, it's good they don't use weapons; if they use weapons, it's good they don't kill him; and if they kill him, it's good they destroyed a body that was causing him suffering. The Buddha commends Purna's attitude as fitting for a preacher.

• 10. King Mahavijit's Yajna (મહાવિજિત રાજાને યજ્ઞ)

  • This story emphasizes righteous governance as the true path to spiritual merit, rather than ritualistic sacrifices. King Mahavijit desires to perform a great yajna for his spiritual well-being. His Purohit advises that a yajna performed during times of unrest will not yield good results. Instead, he suggests that true merit comes from establishing peace and prosperity in the kingdom by providing opportunities for agriculture, trade, and employment, thereby eliminating crime and ensuring people's well-being. The King follows this advice, leading to a prosperous reign. When he later proposes a yajna, the people, content and well-provided for, readily agree. The yajna is then performed without violence to animals, destruction of trees, or forced labor, using only ghee, oil, butter, milk, honey, and jaggery. The King also uses his wealth for public welfare projects.

• 11. Who is the Culprit? (તેમાં ગુનેગાર કાણુ ?)

  • This story emphasizes the responsibility of the ruler for the welfare of their subjects. A king who governs justly faces a situation where a poor man, driven by extreme hunger, commits theft. While the court demands severe punishment, the king, upon inquiry, learns the man's plight. The king realizes that if a subject suffers such hardship, the fault lies with the ruler for failing to provide for their needs. He releases the thief and distributes wealth from the royal treasury to alleviate poverty and suffering in his kingdom. This act of righteous governance brings peace and prosperity to the land. The Buddha reveals that he was that king in a past life.

• 12. Kurudharma (કુરુધર્મ)

  • This lengthy narrative illustrates the concept of "Kurudharma," likely representing the exemplary virtues of the Kuru people, particularly their king. When the kingdom of Kalinga faces a severe drought, its people implore the Kuru king for help. They believe that the king's adherence to the five "Kurudharmas" ensures rain in his kingdom. The Kalinga people try to obtain these virtues from various members of the Kuru royal family – the king, the queen mother, the chief queen, the prince, the royal priest, the minister, the treasurer, and the city guard. Each person, in turn, admits to a minor transgression or perceived flaw that they believe compromises their "unbroken" adherence to these virtues. Despite these admissions, the Kalingans obtain the principles written down, eventually applying them and bringing rain to their land. This story highlights the interconnectedness of virtuous conduct and the well-being of a kingdom.

• 13. True Worship of a Great Person (મહાપુરુષની સાચી પૂજા)

  • This story focuses on the nature of true devotion. As the Buddha's departure (nirvana) nears, most disciples are filled with sorrow. However, Purnamitra, a disciple, resolves to intensify his spiritual practice to become self-reliant, fearing he cannot navigate the spiritual path without the Buddha's guidance. When other disciples complain to the Buddha about Purnamitra's detachment, the Buddha declares that true devotion lies not in outward acts of worship but in diligently following the path shown by the spiritual guide.

• 14. The Buddha's Miracle (બુદ્ધને ચમત્કાર)

  • This story contrasts superficial miracles with the profound impact of spiritual teaching. A young man named Kevaddha asks the Buddha to perform miracles to attract followers to Nalanda. The Buddha explains that he rejects two types of miracles: supernatural powers (like multiplying oneself, becoming invisible, walking through walls, etc.) and telepathy (knowing others' thoughts). He asserts that the only true miracle is the "miracle of teaching," which guides people towards right conduct, understanding the ultimate truth, and achieving peace and liberation. He likens the profound effect of this teaching to the relief felt by someone escaping debt, illness, slavery, or being lost.

Publisher's Note:

The publisher's note explains that the book draws upon Hindu, Buddhist, and Jain traditions, all of which grant significance to narrative storytelling for conveying religious truths. It notes that Buddhist literature is particularly rich in this regard. The collection was first published in 1944 as part of the Smt. Chakuben Smarakmala series, aimed at adult readers, and also contained elements of folk tales. A second edition in 1955 included a new story, "Kurdham," and illustrations. The reprint indicates the book's popularity and suggests that the language has been refined.

Overall Significance:

"Prachin Shilkathao" serves as a valuable compendium of ethical and moral teachings from ancient Indian wisdom traditions. Through its diverse collection of stories, it emphasizes virtues such as truthfulness, compassion, humility, non-violence, detachment, and righteous conduct, offering timeless lessons for readers of all ages. The book implicitly advocates for a life guided by moral principles, demonstrating that true strength and well-being stem from virtuous actions and inner cultivation rather than outward displays of power or adherence to superficial rituals.