Prakrit Bhasha Ke Dhwani Parivartano Ki Bhasha Viagyanik Vyakhya

This document appears to be an excerpt from a Jain text, potentially a book or a scholarly article, discussing two main themes: the linguistic analysis of sound changes in Prakrit and the ideal householder (Grahasta) as per Shravak Dharma in Jainism.

Here's a breakdown of the content based on the provided pages:

Pages 1-3: Linguistic Analysis of Sound Changes in Prakrit

• Author: Devendra Kumar Jain
• Topic: A linguistic explanation of sound changes in Prakrit languages (including Shauraseni and Maharashtri Prakrit).
• Core Argument: Prakrit grammarians often use Panini's (Sanskrit grammarian) standards as a reference point for analyzing Prakrit. Sound changes in Prakrit are explained through various rules, and these changes have definite causes and directions. Since sound is a crucial unit of language, changes in it affect the overall structure of the language. These changes can be universal or influenced by time and place.
• Key Causes and Examples of Sound Changes:
  • Absence of certain Sanskrit sounds in Prakrit: Specifically mentions the absence of 'ऋ' (Ri) and certain sibilants like 'श्', 'ष्'. This indicates that Prakrit phonology is often understood in contrast to Sanskrit phonology.
  • Vowel Changes:
    • Diphthongs: Sanskrit diphthongs 'ऐ' (Ai) and 'औ' (Au) often become 'ए' (E) and 'ओ' (O) in Prakrit, or sometimes 'अय' (Ay) and 'अव' (Av). Examples include "गौरव" becoming "गाव" and "नौ" becoming "नाव".
    • 'ऋ' (Ri) treatment: 'ऋ' is replaced by 'अ' (A) and 'उ' (U) (e.g., ऋषभ = उसहो), 'इ' (I) (e.g., मातृका = माइआ), 'ओ' (O) and 'उ' (U) (e.g., मृषा = मोसा), or 'रि' (Ri) (e.g., ऋच्छ = रिच्छ). The author criticizes specific rules proposed by some grammarians for words like "आहत" and "दृप्त," suggesting these changes could be explained by general sound processes.
    • Vowel Exchange: One vowel replacing another (e.g., प्रारोह = पारोह, स्वप्न = सिविण). This section discusses vowel changes, loss of long vowels to short, vowel insertion, and consonant insertion.
    • Consonant Changes:
      • Assimilation: Neighboring sounds becoming similar to each other (e.g., "रक्त" becoming "रक्क", "रग्ग", "रत्त").
      • Dissimilation: Neighboring sounds becoming dissimilar.
      • Metathesis: Transposition of sounds.
      • Deletion of initial conjunct consonants: A common trend in Prakrit, exemplified by "स्थाणु" becoming "खाणु".
      • Change of palatal and dental consonants to retroflex: Examples like 'द' becoming 'ड'.
      • Change of 'य' and 'व' to vowels 'इ' and 'उ' respectively (Samprasāraṇa): Examples like "व्यलीक" and "स्वप्न".
      • Deletion of medial consonants: Examples like "पवन" becoming "पउन".
      • Tendency for 'ह' to remain from aspirated consonants: Examples like "श्लाघा" becoming "सलाह".
      • Change of unaspirated consonants to aspirated: Example: "जटिल" to "झडिल".
      • Interchange of 'र' and 'ल': Common occurrence, e.g., "गरुड" to "गरुल".
      • Change of 'ष' to 'छ': Examples like "षट्पद" to "छप्पअ".
  • Specific Word Changes: The text mentions how words like "गृह" and "दुहिता" might be derived from their Sanskrit counterparts through sound processes.
  • Vowel Insertion (Middle Vowel Addition): Examples like "हर्ष" to "हरिस".
• Contribution: The author highlights the contribution of Prakrit grammarians in preserving Prakrit literature, enabling linguistic study. They aim to fill gaps in the understanding of sound changes in Indian Aryan languages and classify these tendencies.

Pages 4-10: The Ideal Householder (Grahasta) vs. Shravak Dharma

• Author: Kumari Rajal Bothra
• Topic: The ideal householder and the practice of Shravak Dharma (Jain householder's path).
• Core Argument: Modern societal unrest stems from human beings focusing on "others" (पर) rather than "self" (स्व), leading to dissatisfaction and conflict. Adhering to the principles of Shravak Dharma, as taught by Lord Mahavir, can resolve these issues and lead to happiness, progress, and peace.
• Key Principles (The Five Great Vows - Mahavratas, discussed in their Anuvrata form for householders):
  1. Ahimsa (Non-violence):
     • Defined as causing harm due to carelessness or malice. It includes both Bhavahimsa (mental violence) and Dravyahimsa (physical violence). Bhavahimsa is considered more significant as it harms the perpetrator's inner purity.
     • Four types of violence for householders: Arambhi (related to household chores), Udyogi (related to livelihood like agriculture, trade), Virodhi (defending family, society, religion), and Sankalpi (violence for selfish reasons). Householders should avoid Sankalpi violence entirely and exercise discretion in the other three.
     • Aticharas (infringements): Specific violations related to treating sentient beings poorly (tying, not providing food/water, beating, mutilating, overloading).
     • Emphasizes the importance of mindfulness in thoughts, speech, movement, and actions concerning food.
     • Ahimsa is fundamental not only in Jainism but also in other religions, with examples from the Bible and Quran.
     • Promoting Ahimsa requires eliminating caste discrimination, injustice, and teaching children to hate violence.
  2. Satya (Truthfulness):
     • Defined as speaking that which is factual, pleasant, and beneficial.
     • The goal is self-purification, preventing harm to self and others, and avoiding violence.
     • Aticharas: Giving false advice, revealing secrets, creating false documents, not returning or short-changing someone's deposit, betraying secrets.
     • Requires controlling anger, greed, fear, and being judicious in speech.
     • Emphasizes "Satyameva Jayate" (Truth always wins).
  3. Asteya (Non-stealing):
     • Defined as taking anything without permission.
     • Aticharas: Buying stolen goods, encouraging others to steal, using or keeping stolen property, smuggling, cheating in measurement or weight, substituting fake for real.
     • Promotes honesty in trade and addresses corruption and adulteration prevalent today.
  4. Brahmacharya (Celibacy/Chastity):
     • Primarily about controlling the senses, especially the sense of touch, and conserving vital energy.
     • Broadly means controlling all senses and becoming self-absorbed.
     • Aticharas: Arranging marriages for others, illicit sexual relations, intense desire for sensual pleasures.
     • Avoiding sensual stories and literature strengthens this vow.
     • Addresses modern issues like substance abuse (smoking, alcohol) and dating, and the decline of character.
     • Encourages controlling sexual desires and correcting societal ills related to them.
  5. Aparigraha (Non-possession/Non-attachment):
     • Defined by Lord Mahavir as Murchha-bhava (feeling of possessiveness or attachment). Even without external objects, attachment to them constitutes Aparigraha.
     • Addresses the pervasive hoarding instinct and the resulting difficulties in livelihood.
     • Criticizes hoarding by capitalists and black marketers, leading to scarcity for the poor.
     • Highlights the ethical disparity of food going to waste while many starve.
     • Aticharas: Excessive hoarding of land, gold, silver, vessels, wealth.
     • Advocates for setting limits on possession and donating excess wealth to charitable causes (medicine, clothing, food, education, animal welfare).
     • Emphasizes that greed has no limits and leads to social inequality, conflict, and unrest.
     • Suggests controlling hoarding through inner consciousness rather than just laws, which can be circumvented.
• Supporting Principles (Guna Vratas and Shiksha Vratas):
  • Guna Vratas (Qualitative Vows): Enhance the main vows, focusing on controlling desires and promoting charity.
    • Limiting travel, trade, and import/export.
    • Not donating weapons or harmful items.
  • Shiksha Vratas (Disciplinary Vows): Training for a more committed practice.
    • Samayika: Equanimity, mental stillness, detaching the mind from worldly affairs for spiritual contemplation.
    • Poshadhopavasa: Observance of fasting and dedicating the day to religious activities, study, and visiting the guru.
    • Upabhoga-Paribhog Pariman: Limiting the consumption of certain items (food, drink, clothing, etc.).
    • Atithi Sanvibhaga: Offering food, water, clothing, and medicine to ascetics (Sadhu-Sadhvi) and helping the needy.
• Santhallena (Intentional Fasting unto Death): Discussed as a noble way to leave the body during dire circumstances (imminent death, incurable disease, old age) without attachment or mental anguish, unlike suicide which is driven by negative emotions.
• The Eleven Stages of a Shravaka (Pratimas): Acknowledges that full observance of all vows is difficult. Therefore, Jainism outlines eleven stages for householders based on their circumstances and spiritual progress, starting from right perception (Samyak Drishti) and progressing through stages of vows, limiting activities, and finally to renunciation.
  • Key Stages include: Right Perception, adherence to vows, Samayika, Poshadhopavasa, renouncing live vegetables, renouncing night meals, complete celibacy, relinquishing worldly responsibilities, limiting possessions, not permitting others' actions, and finally accepting food only prepared for oneself (Bhiksha Vritti).
• Conclusion: Following these principles leads to a well-ordered life, achieving the highest form of human existence – the ideal Shravaka or householder, bringing peace and fulfillment.

In essence, the document is a scholarly work that bridges linguistics and Jain philosophy, demonstrating how ancient Prakrit languages evolved and how Jain ethical principles offer a path to societal harmony and individual well-being.