Terapanthi Jain Vyakaran Sahitya - Book Summary

Here's a comprehensive summary of the provided Jain text "Terapanthi Jain Vyakaran Sahitya" by Sadhvi Pramukha Shri Kanakprabha Ji:

Introduction: The Importance of Grammar

The text begins by establishing language as a tool for expressing thoughts and grammar as its regulatory element. While informal language can evolve freely, its entry into literature necessitates rules. The author clarifies that grammar often arises to explain and formalize existing language usage, rather than dictating it from inception.

Historical Context of Jain Grammar

Ancient Roots: Jain tradition traces the origin of grammar to "Satyapravadapurva," a lost ancient text believed to contain fundamental grammatical principles. Since Jain scriptures are primarily in Prakrit, these early principles likely related to Prakrit.
Early Texts: The "Anuyogdwar" sutra within the Jain Agamas is highlighted for its detailed explanations of gender, number, tense, person, case, compounds, and suffixes, with examples in Prakrit. The presence of three numbers in these examples suggests the potential existence of Sanskrit grammar during that period, as Prakrit lacks a dual number.
Kushan Era Influence: The Kushan period (Indian history) is identified as the golden age of Sanskrit literature. Both Brahmins and Shramanas (including Jains and Buddhists) began writing in Sanskrit. Jain and Buddhist scholars contributed significantly to Sanskrit grammar, with Chandragomi's "Chandravyakaran" being a notable Buddhist contribution.
Key Jain Grammarians and Works: While many Jain grammarians exist, the text focuses on comprehensive works. Prominent among these are:
- Bhavasena Vaidya's Tantra
- Devanandi's Jainendra Vyakarana
- Palyakirti's Shakatayana
- Acharya Hemachandra's Hema-Shabdānushasana, which is considered highly refined due to its thorough study of earlier works.

The Terapanthi Contribution: Bhikshu-Shabdānushasanam

The focus then shifts to the Terapanthi Jain tradition and its grammatical contributions, particularly in the 20th century.

Early Terapanthi Language: Initially, the Terapanthi movement flourished in Rajasthan, leading to early studies, teachings, and literary creations in Rajasthani.
Acquisition of Sanskrit Learning: Acharya Shri Ramchandra Ji initiated the study of Sanskrit. Acharya Shri Maghavagani inherited this knowledge and extensively studied various Sanskrit grammars. Acharya Shri Kalugani, after being initiated, also pursued Sanskrit studies, though it lacked a structured approach initially.
The Genesis of Bhikshu-Shabdānushasanam: Acharya Kalugani, upon becoming Acharya, actively promoted Sanskrit. He found existing grammars like Sarasvata and Chandrika incomplete. Efforts to fill these gaps using Sarakaumudi were not entirely successful. He then encountered Vishalkirti Gani's "Vishala-Shabdānushasanam."
The Collaborative Development: The study of "Vishala-Shabdānushasanam" began, but difficulties arose. Pandit Raghunandan Ji of Sardarshahar played a crucial role. Under Acharya Kalugani's guidance, Pandit Raghunandan Ji and Munishri Chauthmal Ji embarked on creating a new commentary for "Vishala-Shabdānushasanam." This involved a comparative study of various grammars like Panini's Ashtadhyayi, Siddhanta Kaumudi, Sarakaumudi, Sarasvata, and Hema-Shabdānushasana.
Evolution and Renaming: The process involved constant revision and incorporation of new insights derived from the study by sadhus. These modifications significantly altered the original text, leading to a renaming. The grammar was named "Bhikshu-Shabdānushasanam" in honor of Acharya Shri Bhikshu, the founder of the Terapanth.
Characteristics of Bhikshu-Shabdānushasanam:
- Influence and Simplification: It draws influence from earlier grammars but attempts to avoid contentious points.
- Conciseness and Simplicity: The authors aimed for simplicity and brevity, demonstrating efficiency compared to other grammars (e.g., handling a section of Lughu Siddhanta Kaumudi with fewer sutras).
- Structure: It follows the Ashtadhyayi order.
- Accessibility: While not published widely, it is studied within the Terapanth. The text notes that its structure has helped sadhus develop their Sanskrit skills.

Supporting Works for Bhikshu-Shabdānushasanam:

Kalu Kaumudi: To address the complexity of Bhikshu-Shabdānushasanam for less advanced students, Munishri Chauthmal Ji created a concise procedural text named "Kalu Kaumudi." This two-part work (Purvardha and Uttarardha) makes the study of Bhikshu-Shabdānushasanam more accessible and has been published.
Bhikshu-Shabdānushasanam Laghuvritti: To make the grammar more understandable for the general public, Munishri Anaraji and Munishri Chandanmal Ji jointly created a shorter commentary. It focuses on common rules, omitting complex ones.
Tulsiprabha Prakriya: In 1966, Munishri Sohanlal Ji (Churu) compiled "Tulsiprabha Prakriya," based on Hema-Shabdānushasana. It is noteworthy for its fresh examples, even while retaining traditional terminology.
Shri Bhikshu Nyaya Darpan: To resolve conflicts and ambiguities in grammatical rules, this text was created to provide solutions through "Nyaya" (principles of logical reasoning). It contains 135 practically oriented sutras.
Bhikshu Lingānushasanam: Recognizing the incompleteness of grammar without gender rules, Pandit Raghunandan Ji composed "Shri Bhikshu Lingānushasanam" in honor of Acharya Bhikshu. Munishri Chandanmal Ji provided a commentary. This work is in verse, with 157 shlokas.
Shri Bhikshūnādi Vritti: This independent work covers the Unadi sutras, which are crucial for word formation. It is based on Hema-Shabdānushasana, with modifications where differences exist.
Tulsi Manjari: Recognizing the importance of Prakrit for understanding Jain Agamas, Munishri Nathmal Ji (Yuvacharya Mahapragya) created a Prakrit grammar named "Tulsi Manjari." It exists in two formats (procedural and Ashtadhyayi order) and includes explanations of Shauraseni, Magadhi, Paishachi, Chulikapaishachi, and Apabhramsha languages.

Comparison with Panini's Grammar:

The text then provides a detailed comparison of Bhikshu-Shabdānushasanam with Panini's grammar, highlighting significant differences across various grammatical aspects. These include:

Treatment of the 'Lṛkāra' (root letter).
Rules for specific suffixes and their application.
Rules for compound formation (Samasa).
Specific phonetic changes and their conditions.
Rules related to case endings (Vibhakti).
Prohibitions and allowances for certain suffixes and their effects.
Rules for verb conjugation (Atmanepada and Parasmaipada).
Specific rules for verb roots and their variations.
The formation of certain words and their derivations.

The author notes that the comparison is based on a handwritten document with contributions from Acharya Shri Tulsi. The article acknowledges the immense effort required to conduct such detailed comparative studies and encourages those with a keen interest in grammar to pursue this further with guidance.

Conclusion:

The text concludes with a philosophical quote from Vedanta, emphasizing self-reliance in action, experience, and liberation, implying that the pursuit of knowledge and its application is an individual journey. The overall aim of the work is to showcase the significant contribution of the Terapanth Jain tradition to the field of Sanskrit grammar, particularly through the development of Bhikshu-Shabdānushasanam.