Vakpatiraj Ki Lokanubhuti

Here's a comprehensive summary of the Jain text "Vakpatiraja ki Lokanubhuti" by Kamalchand Sogani, based on the provided pages:

Book Title: Vakpatiraja ki Lokanubhuti (Vakpatiraja's Experiencing of the World) Author: Dr. Kamalchand Sogani Publisher: Rajasthan Prakrit Bharti Sansthan, Jaipur Year of Publication: 1983 (First Edition)

Overview:

"Vakpatiraja ki Lokanubhuti" is a scholarly work that delves into the worldly observations and insights of the 8th-century Jain poet Vakpatiraja, as expressed in his Mahakavya (epic poem) "Gaudavaho." Dr. Kamalchand Sogani has selected approximately 100 verses (Gathas) from "Gaudavaho" that highlight Vakpatiraja's profound understanding of human nature, societal values, and the nuances of life. The book aims to present these insights in a structured manner, making them accessible to a wider audience.

Key Themes and Sections:

The book is structured to explore Vakpatiraja's "Lokanubhuti" (experiencing of the world) through various categories of observation. Based on the provided pages, the central themes discussed are:

• The Nature of Human Consciousness and Values (Page 6-7): The introduction elaborates on the evolution of human consciousness. It begins with the sensory awareness of the material world, leading to the realization of the presence of other humans with similar feelings and actions. This awareness then progresses to an understanding of human equality and freedom, shifting from self-centeredness to a desire for universal upliftment and service. This latter stage marks the birth of "anubhuti" (experience) and the pursuit of values, leading individuals to live in the world of values while existing in the material world.

• Vakpatiraja's Perspective: The text establishes that Vakpatiraja possessed a deep understanding of this "second dimension" of consciousness. His evaluative insights are profound. He considers virtues valuable, great souls repositories of virtues, and good people striving for virtues. Wealth and status are viewed as instrumental values, while poetic rasa (aesthetic delight) is a supreme value. Vakpatiraja observes the world through the lens of eternal values, analyzing his surroundings in terms of these experiences.

• Specific Observations and Analysis: The book then proceeds to discuss Vakpatiraja's specific observations, illustrated with verses from "Gaudavaho." These include:

  • Virtue and the Virtuous Person (Page 8-10): Vakpatiraja notes that the virtuous person shines by manifesting their qualities, but wicked people gain recognition by mentioning the virtues of others. He observes that virtuous individuals who don't display their virtues can live comfortably. However, he also points out that sometimes virtuous people are unsuccessful, leading him to suggest that virtues should only be lauded if they lead to success in worldly life, similar to how vices can bring success. He emphasizes that true greatness isn't achieved through false displays of virtue and that even the most virtuous may experience a sense of humility when showcasing their talents. He believes that virtues should be praised, otherwise, vices will flourish, and society will become devoid of virtue. He stresses the need for qualities like generosity and simplicity for praising the virtuous. Realistically, he acknowledges that truly exceptional individuals are rare. He posits that virtues are revealed through behavior and that people often focus on faults rather than virtues. He asserts that a person's true beauty lies in being free from envy, and ego born of virtues can be painful.

  • The Virtuous Person and Lakshmi (Wealth) (Page 10-12): Vakpatiraja observes a dichotomy: while Lakshmi (wealth) is significant, virtuous individuals often disregard it, leading to a perceived opposition between them. Lakshmi doesn't readily embrace the virtuous, perhaps because they treat it with indifference. Conversely, Lakshmi feels incomplete without the virtuous. He notes the contradictory nature of Lakshmi, sometimes removing virtues and bestowing vices, or hiding vices and granting fame. He suggests that virtues themselves seem "wicked" when compared to Lakshmi because Lakshmi is drawn to the virtuous, but the virtuous don't always invite Lakshmi. He identifies those with wealth in the company of the wicked as unfortunate manifestations of Lakshmi. True Lakshmi belongs to the righteous. He criticulates those who consider wealth the ultimate goal, comparing their desire to climb the sky by reaching a mountain peak. He realistically states that the poor struggle with high aspirations. He also discusses the stingy person who admires the virtue of charity in others but hesitates to practice it themselves. He observes that in the world, the chastity of a poor person is not valued. He explains the secret of acquiring wealth by noting that the wealthy always seek the virtuous, even if they themselves are not concerned about losing their own virtues. He expresses sorrow that sometimes virtuous people fall into vices upon acquiring wealth, while those without virtues drift further away from them.

  • The Virtuous Person and Society (Page 12-13): Vakpatiraja notes that good people experience two sorrows: not being born in an era of virtuous people and being born in an era of wicked people. When fools do not understand the words of the virtuous, the latter leave. He praises the noble behavior of virtuous individuals who do not resort to base actions even when wronged. Virtuous people have no concern with worldly affairs and are detached, ready to contend even with fate. They renounce comfort and welcome death. Their influence can even extend the lifespan of Yama (the god of death). While the fame of the virtuous spreads, it eventually diminishes. He suggests that it's good if virtuous people have a minor flaw, otherwise, it's difficult to connect with them. The virtuous appreciate even a small virtue in others and find solace in satisfying at least one person. They lament not being able to offer gifts generously due to poverty. He points out that when a virtuous person praises someone out of generosity, the praised person can be deemed wicked if they are deceitful or flattering. The defamation of the virtuous does not harm them and eventually rebounds on the calumniators. Wicked people are pleased by associating with the ignoble and choose glass over gems when both are available.

  • Rulers and Officials (Page 13-14): Vakpatiraja observes that rulers and officials often lack values and act based on self-interest. Kings, despite their vigilance over secrets of wealth and women, are often surrounded by wicked individuals. He believes virtuous people rarely remain near kings, and if they do, they likely become ordinary. Kings often hate the virtuous due to their good qualities, so the virtuous should not expect respect from them. He states that high officials are deceived by false praise and start believing they possess those admired qualities. Officials invite wise and virtuous people, but their own self-interest is paramount. They disrespect good people, leading to their frustration. However, seeing officials honor the wicked calms the good people. The hearts of officials cannot tolerate the respect shown to the virtuous, causing them to distance themselves, much like one renounces jewelry due to the fear of burden. Officials are cunning in articulating the virtues of others.

  • Great Souls (Mahapurush) (Page 14-15): Great souls are repositories of virtues. They are pleased by even minor virtues in others but are not satisfied with their own great virtues. They are virtuous and discerning. The virtues of great souls first impress superior souls, and then manifest to ordinary individuals, akin to moonbeams touching the mountain peaks before the earth. Great souls work for the welfare of others. Due to their magnanimity, they do not express opinions about people. Their brilliant plans often fail because excessive brightness dazzles the eyes, like lightning. Great souls voluntarily renounce wealth. If society offers them a gift, they magnify it. Even in suffering, they remain happy. Vakpatiraja observes that great souls, who benefit humanity, do not achieve high positions and sometimes lack even the means of livelihood. Despite not receiving praise, they strive to establish the values they wish to see in the world. Even though they distance themselves from honor, the roots of their fame deepen.

• Miscellaneous Observations (Page 15): Vakpatiraja also offers various other insights, such as:

  • Those whose hearts are attuned to the essence of poetry find happiness even in poverty and sorrow even in wealth.
  • A little wealth is pleasing when enjoyed, but incomplete knowledge is laughable.
  • The world appears joyful and sorrowful due to the words of poets.
  • He describes homes where only the servant is wicked, only the master is wicked, or both are wicked. True homes are where everyone finds complete satisfaction.
  • Some people do not receive praise, while others are beyond praise. Praise is for those between the praiseworthy and the ignoble.
  • He advocates for renouncing worldly pleasures, stating that only those joys that are beyond worldly pleasures are true joys. Attachment to worldly pleasures makes suffering feel more intense. Even if one tries to detach from worldly pleasures, the mind is still attracted to them, making renunciation difficult.

Methodology and Presentation:

• Selection of Verses: Dr. Sogani has carefully selected verses from "Gaudavaho" that encapsulate Vakpatiraja's profound worldly experiences.
• Hindi Translation: The verses are accompanied by Hindi translations that aim to stay true to the original meaning and flavor of the Prakrit verses. The effort has been made to make the translations understandable, so that the grammatical structures and meanings are evident upon reading.
• Grammatical Analysis: A significant contribution of the book is the grammatical analysis of each selected verse. This analysis provides a deeper understanding of the Prakrit language, its grammar, and the usage of words. The book includes a list of symbols used in the analysis for clarity.
• Purpose: The book aims to contribute to the study and teaching of Prakrit language and literature by providing a structured approach to understanding Vakpatiraja's insights.

Significance:

"Vakpatiraja ki Lokanubhuti" is recognized for its meticulous selection of verses and insightful analysis. It highlights Vakpatiraja's keen observation of human nature and societal dynamics, presenting him as a poet who deeply understood the complexities of life and values. The book serves as a valuable resource for scholars and students of Prakrit literature and Jain philosophy. The publisher, Rajasthan Prakrit Bharti Sansthan, is dedicated to the development of Prakrit language and sees this work as a significant contribution to its mission.