Prakrit Bhashani Upayogita

Here's a comprehensive summary in English of the Jain text "Prakrit Bhashani Upayogita" by Lalchandra B. Gandhi:

The book "Prakrit Bhashani Upayogita" (The Utility of the Prakrit Language) by Pandit Lalchandra Bhagwandas Gandhi, published by the Jain Dharm Prasarak Sabha, Bhavnagar, in 1932, is a meticulously researched essay arguing for the profound importance and inherent beauty of the Prakrit language. The author, an accomplished editor and researcher of Sanskrit and Prakrit texts, presents a compelling case for revitalizing interest and study in Prakrit, which he feels has been unfairly neglected by many Sanskrit scholars and even by some followers of Jainism.

The essay begins by highlighting the occasion of the speech, delivered at an award ceremony of the Jain Dharm Prasarak Sabha, and expresses appreciation for the institution's progress. The author then addresses the perceived neglect of Prakrit, emphasizing that the foundational scriptures and ancient literature of Jainism are primarily composed in Ardhamagadhi, a form of Prakrit. He laments that many scholars, despite their reverence for the teachings, do not accord the language the respect and attention it deserves, settling for mere memorization of core texts rather than in-depth study.

Gandhi directly confronts scholars who dismiss Prakrit as a corrupted or inferior form of Sanskrit. He counters this by asserting that Prakrit is a natural, inherently sweet, and widely accessible language. He argues that modern Indian languages like Gujarati, Hindi, and Marathi have their roots in ancient Prakrit, citing the example of Bengali scholars who acknowledge this lineage. He stresses that the study of Prakrit is a duty for both Jain and non-Jain scholars, as the language is not exclusive to Jainism.

The author posits that both Sanskrit and Prakrit are essential "eyes" for understanding ancient Indian culture and civilization. He contends that understanding ancient Indian nature requires the study of Prakrit, perhaps even more so than Sanskrit. He references non-Jain works that praise Prakrit equally with Sanskrit, refuting the notion that Sanskrit was the sole language of discourse in ancient times, used by all classes, genders, and ages. While acknowledging Sanskrit's prominence at certain periods, he points out the difficulty and obscurity of Sanskrit for many, contrasting it with Prakrit's natural sweetness, ease of understanding, and widespread appeal.

Gandhi elaborates on the inherent qualities of Prakrit, such as its natural sweetness, simplicity, softness, elegance, and its ability to delight all people, including women and children. He cites numerous ancient Jain and non-Jain poets and scholars who have extolled these virtues.

Key Arguments and Examples Presented:

• Accessibility and Naturalness: Prakrit is described as natural, sweet, easy to grasp, and enjoyable for everyone, unlike the often complex and difficult Sanskrit.
• Roots of Modern Languages: Modern Indian languages are shown to have evolved from Prakrit, highlighting its foundational role in Indian linguistics.
• Jain Scriptures: The primary Jain religious texts are in Ardhamagadhi, making Prakrit essential for understanding Jain philosophy and history.
• Historical Usage: The essay provides extensive examples from ancient Prakrit literature and commentaries, including works like:
  • Kuvalayamalakatha (10th century CE) by Dakshinachinha Suri, which praises Prakrit as a language of ocean-like knowledge, accessible and pleasant to the ear.
  • Upamitibhavaprapancha by Siddharshi, which advocates for Prakrit's accessibility, even when rendering a story in Sanskrit.
  • Works by Maheshvara Suri, Hāla (author of Gathasaptashati), Dandi (Kavyadarsha), Vararuci (Prakrita Prakash), Trivikramadeva (Prakrita Shabdanushasana), Rajasekhara (Karpura Manjari), and others, all emphasizing Prakrit's beauty, expressiveness, and appeal.
• Etymology and Relationship with Sanskrit: Gandhi discusses the etymology of "Prakrit" and its relationship with Sanskrit, refuting the idea that Prakrit is merely a derivative or corrupted form of Sanskrit. He argues that Prakrit is primary, with Sanskrit and other languages emerging from it.
• Prakrit in Daily Life and Literature: The essay details how Prakrit was the language of women, children, and the common people, and was also used by scholars and kings. It was the language of popular literature, dramas (used for specific characters), and was patronized by various rulers.
• Prakrit Dialects: The text mentions various Prakrit dialects like Magadhi, Shauraseni, and Apabhramsa, suggesting their relationship and evolution.
• Prakrit Grammars and Dictionaries: The importance of grammatical works like Hemachandra's Siddha-Hema Shabdanushasana (specifically the eighth chapter on Prakrit) and dictionaries like Abhidhana Chintamani and Paia-lalacchi Namamala is highlighted.
• Prakrit in Religious Discourse: The essay emphasizes that the Tirthankaras and Ganadharas chose Prakrit for their teachings to ensure their accessibility to a wide audience.
• Foreign Scholarly Interest: Gandhi notes that foreign scholars, particularly from Germany and Europe, have shown significant interest in Prakrit language and literature, publishing and translating various Jain texts. He urges Indian scholars to also prioritize this heritage.
• Current Revival and Future Hopes: The essay concludes by acknowledging the growing interest in Prakrit in Indian universities and colleges, and expresses hope for continued promotion and publication of Prakrit literature by institutions and rulers, urging the preservation of valuable manuscripts from being lost.

In essence, Pandit Lalchandra Gandhi's work is a passionate plea for the recognition, study, and preservation of the Prakrit language, arguing for its inherent value, its historical significance, and its vital role in understanding India's rich linguistic and cultural heritage, especially within Jainism.