Sanskritik Sankat Ke Bich Prakrit

Here is a comprehensive summary of the provided Jain text, "सांस्कृतिक संकट के बीच प्राकृत" (Prakrit Amidst Cultural Crisis) by Jagannath Upadhyay:

The text, authored by Professor Jagannath Upadhyay, addresses a significant cultural crisis in India, which the author defines as the deliberate obscuring or distortion of India's vast cultural heritage, accumulated over millennia through knowledge, renunciation, and austerity. India's unique historical fortune lies in its rich tapestry of diverse human groups and castes who have contributed their religions, philosophies, arts, and spiritual consciousness, fostering the potential for a global human culture. However, the author laments the unfortunate reality of deliberate attempts to suppress this grand cultural consciousness, attributing India's "disgraceful historical phase" to these persistent efforts.

The core argument of the text revolves around the marginalization and misrepresentation of Prakrit languages and the associated Shraman (ascetic) culture within the dominant narrative of Indian culture, which is heavily skewed towards Sanskrit and Vedic traditions.

Here are the key points discussed:

• Narrowing of Indian Cultural Studies: Academic research in Indian universities often confines itself to a predetermined path, starting from the Rigveda and progressing through Upanishads, Mahabharata, Dharmasutras, Smritis, Puranas, and philosophical schools. This is presented as the complete scope of Indian culture and knowledge, a "narrow lane" that is incorrectly portrayed as the "highway." This approach ignores or distorts the history and linguistic findings of Indian languages.

• The Role of Sanskrit: While acknowledging Sanskrit's longevity, the author asserts that it never truly represented the entirety of Indian life. Sanskrit primarily reflected the lives of a minority, elite segment of society. It failed to draw inspiration from or connect with the vernacular languages of the common people, remaining artificial and striving to be a "Devavani" (language of the gods) rather than a "Devi Vani" (divine language). This leads to the problematic notions that "Sanskrit is Indian culture" and "current Indian languages originated from Sanskrit."

• The Essence of Indian Culture: The author argues that reducing Indian culture to Sanskrit alone fragments and impoverishes our understanding of "Indianness." He emphasizes the need to examine the relationship between language and culture and how languages develop naturally. Sanskrit was created after Vedic Chhandas (poetic meter), building upon numerous folk languages but becoming complex and rule-bound. It emerged alongside vernacular languages as a cultural language for a small elite, driven by a religious and cultural motivation to remain separate from common life.

• The Significance of Prakrit Languages: The text highlights Prakrit, Pali, and Apabhramsha as the crucial link connecting Vedic Chhandas to modern Indian languages. These languages, with their inherent nature and continuous evolution, have preserved vast literature in inscriptions, scriptures, dramas, and poetry for over 1700 years. Crucially, Prakrit did not originate from Sanskrit; its lifeblood flowed from a much older, independent source, parallel to and growing independently of Sanskrit from its very inception.

• Shraman Culture vs. Brahmanical Culture: The author draws a stark contrast between Shraman and Brahmanical traditions. Shraman traditions, exemplified by Mahavir and Buddha, emerged from an older ascetic lineage. They challenged the prevailing Vedic worldview and social order, advocating for human superiority over divine emphasis and theism. They opposed the ritualistic sacrifices (Yajnas) that often served to uphold the exploitative imperialistic dimensions of Brahmanical and Kshatriya power, redirecting focus to spiritual practices.

• Opposition to Exploitation and Inequality: The opposition to Yajnas by Shramans was not solely due to animal sacrifice but was a broader historical movement against the exploitation of people. Shruti (Vedic tradition) was seen as a religious platform for imperialistic exploitation. Shramans favored republics and prioritized the purity of meaning over the perceived sanctity of words, using vernacular languages for their teachings. They championed human equality, opposing casteism and offering spiritual rights to women, Shudras, untouchables, and tribal communities. Their core principles were equality, labor, peace, and non-violence, which extended beyond mere abstention from killing to overcoming personal and social greed and possessiveness.

• Universality vs. Exclusivity: Shramans were proponents of inclusivity, a fundamental aspect of any culture, while Brahmans were seen as its opponents. The followers of Mahavir and Buddha reassured and uplifted the vast majority of people deprived of rights, bestowing the gift of literature and culture. Shraman traditions, particularly Buddhism, also spread their teachings beyond India. Wherever they went, they embraced local vernacular languages, elevating them to the status of scriptural and literary mediums, which explains the diversity of Pali, Prakrit, and Apabhramsha. In contrast, Vedic scholars questioned the authenticity of non-Aryan words in the Vedas unless they opposed Aryan principles.

• The "Agam" Tradition: Jain and Buddhist teachings were called "Agams" (scriptures) rather than "Shruti" (heard tradition). Early Vaishnavas, Shaivas, and Shaktas also adopted the term "Agam" and used Prakrit to distinguish their core texts from the Vedas, opposing ritualism, casteism, and Vedic authority, and accepting women and Shudras. This broadened the influence of Shraman traditions across India.

• Shraman Contribution to Indian Culture: The author asserts that the languages and literature of the Shramans hold a primary and superior contribution to the formation of Indian culture. Shraman culture, represented by its Agam literature, truly embodied pan-Indian culture, whereas the culture of Sanskrit represented a sectional, elite class.

• Philosophical Superiority: From a philosophical and spiritual perspective, Jain and Buddhist Agams are considered more progressive and superior to the Vedas and Upanishads. Mahavir and Buddha introduced crucial philosophical processes like Vibhajyavada (analysis), the Middle Path, and Anekantavada (non-absolutism). These are not just philosophical stances but dynamic processes that allow for the emergence of various philosophical schools. The extensive collection, examination, and analysis of contemporary philosophical views in Pali-Prakrit Agams demonstrate the Shramans' philosophical readiness and intellectual prowess, highlighting the absence of such depth and the intellectual limitations of the Brahmanical tradition at that time. The detailed analysis of Dravya (substance) and concepts like atomism in these texts are considered significant even today.

• The Decline of Prakrit: The text then addresses the question of why Prakrit languages have declined over the last thousand years, leading to the near-complete erosion of their pan-Indian representation. The author attributes this to a profound cultural defeat. The decline of Prakrit was a defeat for India's historical generosity and its pan-Indian folk culture. He suggests that aggressive, minority cultures may have absorbed the unique qualities of the Shramans, while the Shramans themselves might have adopted weaknesses that rendered them unable to face opposing attacks.

• The Cultural Crisis: The problem facing the Agams today, despite their historical significance, is their cultural crisis. The rejection of Pali, Prakrit, and Apabhramsha is not merely linguistic but a cultural rejection. This crisis is not limited to just Buddhist or Jain communities but is a crisis for Indian culture and "Indianness" itself, deeply connected to most of India's fundamental national problems.

• The Forced Adoption of Sanskrit: The author explores the historical compulsions that led Shramans to adopt Sanskrit later on. While Sanskrit itself was not inherently objectionable as a medium of communication, Shraman scholars contributed significantly to making it "Laukika" (worldly) after Chhandas. Even Mahayana Buddhist texts utilize a "Gatha Sanskrit" or "Mishra Sanskrit" that deviates from Pāṇini's grammar. Jain texts like Dhavala and Jayadhavala blend Prakrit and Sanskrit using the "Mani-Pravāla" (jewel-coral) metaphor to present Indian thought for the welfare of the people. However, Shramans could not make Sanskrit a truly folk language because those who spoke Sanskrit also used it for their religion and rituals, and it was associated with a culture that had survived centuries of conflict with Prakrit.

• The Influence of Exclusivity: As Shramans weakened due to historical reasons, they began adopting the exclusivist approach of Brahmanical culture and Sanskrit. This adoption did not strengthen them but severed their traditional connection with the common people, further alienating their traditional culture and language from popular support.

• The Case of Ashvaghosha: Ashvaghosha, a follower of Buddha, included Prakrit in his Sanskrit dramas, but it was spoken by lower-status characters like women and Shudras, signifying how exclusivity entered through language. Despite his humanitarian influence, Ashvaghosha's use of Sanskrit for his influential works like Buddhacharita and Saundarananda led to the subsequent disrespect of Prakrit, a symptom of the larger crisis.

• Artificiality and Elite Representation: As Prakrit languages coexisted with Sanskrit, they became increasingly artificial, mirroring Sanskrit's tendency towards elitism. While early Prakrit literature had a egalitarian culture with little separation between literature and culture, this gap widened later. This deviation was driven by the imitation of Sanskrit and Brahmanical exclusivist culture. When Prakrit was at its peak, Sanskrit imitated it for its literary glory, but with the decline, Sanskrit's influence suffocated Prakrit, which is now losing even its partial distinctiveness.

• The Path Forward: The author suggests several points for consideration and discussion to address this crisis:

  • Historical and Philosophical Examination: It is crucial to examine and reveal the truth behind interpretations that hide the characteristics of Shraman philosophy, dispelling the misconception that Shraman philosophy and languages like Pali and Prakrit are mere offshoots of Vedic-Upanishadic and Sanskrit traditions.
  • Reinterpreting Concepts: Concepts like Anekantavada are often misunderstood as syncretism or compromise, sometimes even by Jain scholars under societal pressure. This pressure can stifle revolutionary forces and lead to self-imposed limitations.
  • Presenting the Teachings: Those who succumb to pressure often accept caste and lineage superiority, living in opposition to the true teachings of Mahavir and Buddha. It is necessary to break this cycle and convey the egalitarian and humanitarian message of Buddha and Mahavir to the common people.
  • Connecting to Regional Languages: The relationship between Prakrit and Apabhramsha and current regional languages and local dialects needs to be established.
  • National Perspective: The problem of Prakrit should be considered from a national perspective, not a sectarian one, and its solution should be integrated into the broader context of Indian culture. The responsibility for initiating this lies with those influenced by the Shraman tradition.

In essence, the book argues that the cultural crisis in India is deeply rooted in the suppression and devaluation of Prakrit languages and the rich, egalitarian Shraman tradition they represent. Reclaiming and understanding this heritage is vital for a holistic and authentic understanding of Indian culture and its future.