Urdu Bhasha Me Jain Sahitya - Book Summary

Here's a comprehensive summary of the provided Jain text, "Urdu Bhasha me Jain Sahitya" by Dr. Nizamuddin, in English:

This article, "Jain Literature in Urdu Language" by Dr. Nizamuddin, details the significant presence and development of Jain literary works in the Urdu language. It highlights that Jain literature is not confined to its traditional Prakrit and Ardhamagadhi languages but has also been extensively composed in various Indian languages, including Gujarati, Bengali, Punjabi, Kashmiri, and notably, Urdu.

The author begins by citing "Jain Mat Saar" (The Essence of Jainism), written by Lala Sumer Chand Jain in 1938. He explains that the shift to writing in contemporary languages like Urdu was initiated to make Jain teachings accessible to a wider audience, as older languages like Sanskrit and Prakrit were no longer widely understood. This approach was inspired by earlier scholars like Todarmal Ji, Sadhasukh Ji, and Daulatram Ji, who translated religious texts into prevalent languages. Sumer Chand Jain himself referenced earlier Urdu works such as "Jain Prakash" (1914), "Sharah-e-Nijat" (1906), and "Dharm ke Das Lakshana" (1911). He then provides a detailed explanation of the Jain concept of "Jin" and "Mat," defining "Jin" as one who has conquered passion and aversion, and "Mat" as the path or opinion of such a being. He further elaborates that Jainism is called "Ekant Mat" (a singular or absolute view) due to its consideration of all aspects of an object. He argues for Jainism's universality, suggesting it encompasses the ideas of all other religions.

Next, the article discusses "Sanatan Jain Darshan Prakash" (Eternal Jain Philosophy Light) by Lala Sohan Lal Jain. This book is presented in a question-and-answer format, with verses followed by their Urdu translation and explanation. The author notes the extensive use of Arabic-Persian vocabulary. Lala Sohan Lal Jain's motivation for writing in Urdu was the request from his friends and associates, who felt that Jainism was often misunderstood. He believed that by presenting the true essence of the "Sat Dharma" (True Religion) in Urdu, those who seek goodness and truth would benefit. He specifically pointed out that Urdu was becoming more prevalent, and fewer people understood Devanagari script, making Urdu a more effective medium.

The article then moves to "Jain Ratan Mala" (Garland of Jain Jewels), a 12-page booklet in a question-and-answer format, written by Lala Kewal Ram from Rawalpindi in 1903. This work also effectively uses Sanskrit, Arabic, and Persian words. An excerpt from the fifth chapter is quoted, addressing key Jain theological points:

On God: Jainism considers liberated souls (Nirvana-prapta) as God. However, these liberated souls have no form. Jainism does not consider God as the creator.
On Soul and Supreme Soul: The soul (Atma) is the living being bound by karma, while the Supreme Soul (Paramatma) is the soul free from karma (liberated).
On the Soul's connection with the body: The relationship is akin to a person's connection with their dwelling or house.

Following this, the text mentions "Anmol Ratnon ki Kunji" (Key to Priceless Jewels), edited in several parts by Ayodhya Prasad. The first part is in Q&A format, while the second part presents the views of Mahatma Gandhi and Madan Mohan Malviya on religion, animal sacrifice, and other topics.

The article then highlights "Jain Dharma ki Qadamat wa Sadaqat par European Mawarrakheen ki Mudallal Rai" (Well-Reasoned Opinions of European Historians on the Antiquity and Truth of Jainism), a short journal published from Lahore in 1918 under the editorship of Lala Mathuradas. This publication collected the opinions of Western scholars and thinkers. Several promotional booklets titled "Sharah-e-Mukti" (Path to Liberation) were also published in Urdu from Lahore, including a tract compiling 36 devotional songs.

Other Urdu works mentioned are "Jain Tattva Darpan" (Mirror of Jain Principles) (1917) and "Nav Tattva" (Nine Principles) (1921), both published from Ambala. "Ayna-e-Hamdardi" (Mirror of Compassion), edited by Paras Das, was a multi-part journal published from Delhi starting in 1916. Its three parts covered:

Thoughts of religious founders, poets, scholars, and reformers on compassion, mercy, meat-eating, causing distress, and torture, with an extensive appendix.
Translations of over three hundred select verses from approximately fifty famous Hindu and Jain scriptures.
Doctors' views on meat-eating.

The article also discusses "Husn-e-Awwal" (First Part), edited by Pt. Jineshwar Prasad 'Maile' Dehlavi. This 258-page book contains ethical and philosophical essays alongside Jainism. An excerpt from its first chapter, "Waqt" (Time), is provided. This passage poetically describes time as an unstoppable, fast-flying bird, constantly changing the old into new and the new into old, with its threads of life extending from beings, breaking when their limit is reached, signifying death. It concludes by likening the world to a noisy sea, with turbulent currents, beautiful scenes, and frightening, sudden events.

"Jain Katha Ratnamala" (Garland of Jain Story Jewels), a collection of didactic Jain stories compiled by Jamnadas and published in Lahore, is also mentioned. These stories emphasize that the world is transient like a dream, that present moments should be seized for spiritual endeavor, and that only religion helps alleviate suffering, as all others are driven by self-interest.

Finally, the article lists several other journals and periodicals published in Urdu, including "Shan Suraj Uday" (Delhi), "Lutf-e-Ruhani urf Atmik Anand" (ed. Vishambhar Das), "Vairag Prakash" (Lahore), "Jain Mazhab ke Battis Sutron ka Khulasa" (Ambala), "Raze Haqeeqat" (ed. Durgadas), and "Jain Ratan Prakash" (Ludhiana).

In essence, the article by Dr. Nizamuddin provides a comprehensive overview of the significant contributions made to Jain literature in the Urdu language, underscoring the efforts to disseminate Jain teachings through accessible and contemporary literary mediums.