Pratibhamurti Pt Todarmal

This document is an excerpt from a book titled "Pratibhamurti Pt Todarmal" by Darbarilal Kothiya. It highlights the profound significance of Pandit Todarmalji in the history of Jainism and its literature.

The text begins by tracing the lineage of Jain scriptural transmission. It mentions Acharya Bhutbali and Pushpadant who propounded the Shatkhandagama Siddhanta, and Acharya Gunadhar who authored the Kashaya-pahuda Siddhanta. These works, dating back to the first century Vikram era, were crucial for the propagation of Lord Mahavir's philosophy. However, over time, their study declined, and many commentaries were lost or became unavailable.

In the 9th century Vikram era, Acharya Virsen Swami emerged as a brilliant scholar and wrote extensive commentaries, Dhavala and Jayadhavala, on these Siddhanta texts. These commentaries, comprising approximately ninety thousand verses, were foundational. Two-thirds of the Jayadhavala was written by Jin Sen Swami, Virsen Swami's foremost disciple. Based on these commentaries, Acharya Nemichandra Siddhantachakravarti composed the Gommatasara Siddhanta in the 11th century Vikram era. Gommatasara became immensely popular, leading to the creation of detailed commentaries in Kannada and Sanskrit by scholars like Keshavavarni, Dvitiya Nemichandra, and Abhayachandra. This tradition of Siddhantic knowledge, revived by Virsen Swami, continued uninterrupted until the 13th century.

However, the study and propagation of these texts saw a significant decline from the 13th to the 18th century, with a scarcity of knowledgeable individuals.

The narrative then shifts to the late 18th century Vikram era, with the emergence of another luminous figure, Pandit Todarmalji, in Jaipur. The author equates Pandit Todarmalji to a "second Virsen Swami" due to his exceptional scholarship and monumental work. Just as Virsen Swami undertook the task of creating the Dhavala and other commentaries, Pandit Todarmalji did similarly when the study of profound texts like Gommatasara and Trilokasara was rare and the tradition of philosophical knowledge was fractured.

With his extraordinary intellect and exceptional kshayopasham (a Jain concept referring to the gradual exhaustion and subsequent unfolding of karmic obstructions that enables knowledge), Pandit Todarmalji mastered the intricate and subtle principles of these Siddhanta texts. He authored a vast commentary in the vernacular language called "Samayagjnana Chandrika," spanning sixty-five thousand verses, and introduced many truth-seekers to its profound wisdom.

The text emphasizes the difficulty of explaining complex subjects to others, especially when one's own understanding is gained without direct guidance. It states that such an achievement is impossible without extraordinary intellect and pre-natal karmic potential.

Pandit Todarmalji's work "Moksha Marg Prakashak" is lauded as an unparalleled prose work in Hindi, with no comparable text in all of Indian Hindi prose literature in terms of language, emotion, lyrical beauty, and simplicity. It has achieved a significance in Jain tradition comparable to the Bhagavad Gita for Hindus, the Quran for Muslims, and the Bible for Christians. The author laments that had this book been completed by Panditji, it would have rendered the reading of thousands of other books unnecessary, but even in its present state, it holds immense importance.

In addition to these works, Panditji also wrote commentaries on texts like Purusharthasiddhi Upaya, bringing the total volume of his writings to approximately one hundred thousand verses, similar to Virsen Swami. The author reiterates that calling him a "Pratibhamurti" and a "second Virsen Swami" is not an exaggeration. The primary difference lies in their social status: one was an Acharya, the other a householder. One wrote in Sanskrit and Prakrit, while the other wrote in the national language, Hindi, based on ancient sources. Both scholars shared qualities of extensive writing, critical analysis, the ability to resolve doubts, philosophical acumen, deep understanding of Siddhanta, unwavering devotion to the Vitaraaga (passionless) path of Dharma, and a spirit of philanthropy. Both are considered treasures of literature and epoch-making figures of their respective times. Therefore, Pandit Todarmalji can be considered an "Acharyakalpa" (akin to an Acharya) or "Rishikalpa" (akin to a Rishi), if not an Acharya or Rishi himself.

Despite his brilliance, Panditji's expression of humility and referring to himself as "mand buddhi" (of dull intellect) reveals his inherent sattvic nature, authenticity, and lack of ego. The text quotes his own humble words from the "Arthasandrishti Adhikar," where he states that any errors in explaining the sandrishtis (contextual references) are due to his "mand buddhi" and requests intelligent readers to correct them.

This humility is the reason why, as recorded by his Jain brother Raymal (who was instrumental in inspiring Panditji to write commentaries on Gommatasara and was a fervent propagator of Jainism), questions from across the country reached Panditji, and he provided solutions. His influence was such that the glory of Jainism in Jaipur at that time was described as "Chaturth Kaalvat" (akin to the Fourth Age, a period of purity) by Raymal. The text suggests that without the emergence of this talented scholar, the current practitioners and enthusiasts of Gommatasara and other texts would likely be non-existent, and Jaipur would not have produced later scholars like Pt. Jaichandji and Sadhasukhji.

The credit for all this is attributed to this great scholar from Jaipur. Jain brother Raymal rightly stated that in the current "anisht kaal" (unfortunate time), Pandit Todarmalji's kshayopasham for knowledge increased. The study of Gommatasara had ceased for five hundred years due to declining intellect, and now its illumination has occurred again. Raymal also noted that the current time in this region is most conducive for Dharma, unlike elsewhere.

Pandit Todarmalji will forever remain immortal in the history of Indian literature and Jain literature as a great scholar and literary figure. The author expresses a desire to elaborate on his many qualities, such as his deep understanding of Siddhanta, critical analysis, and philosophical knowledge, but is unable to do so due to time constraints. The text concludes by stating that a separate book dedicated to Pandit Todarmalji, similar to those written on figures like Tulsidas, should indeed be written.