Vasudev Hindi Part 01

The provided text is the introduction and a significant portion of the first volume of "Vasudev Hindi," authored by Sanghdas Gani and translated by Bhogilal J. Sandesara, published by Shree Jain Atmanand Sabha. This comprehensive summary will cover the key aspects discussed in the text, focusing on its introduction, the author, the text's significance, its structure, the name debate, and a detailed analysis of its language and content, including comparative literary studies.

1. Introduction and Author:

• Title: Vasudev Hindi, Part 01 (વસુદેવ-હિંડી પ્રથમ ખંડ)
• Author: Sanghdas Gani Vachak (સંઘદાસગણિ વાચક)
• Translator: Prof. Bhogilal J. Sandesara (પ્રો. ભોગીલાલ જ. સાંડેસરા)
• Publisher: Shree Jain Atmanand Sabha, Bhavnagar (શ્રી જૈન આત્માનંદ સભા, ભાવનગર)
• Significance: The text is identified as the oldest available narrative non-Agamic (Agam-based scripture) work in Jain literature. It is a vast narrative work composed in a descriptive Prakrit prose, estimated to be around eleven and a half thousand slokas (verses) in size. Its language is noted for its extraordinary antiquity, possessing distinct features and characteristics that set it apart. The text holds significant importance for the comparative study of folklore.

2. Author and Time:

• Identity: The author is identified as Sanghdas Gani Vachak from various colophons (pushpikas) at the end of the first volume's sections. Acharya Dharmsengani Mahattar also confirms Sanghdas Gani Vachak as the author of the first volume at the beginning of the middle volume.
• Time Period: No historical information about Sanghdas Gani Vachak's life is available from the text, nor is there any definitive evidence for determining his time. However, external references allow for estimations.
  • Shrijindagani Mahattar, in his important Churni (commentary) works like Avashyakchurni, cites "Vasudev Hindi" when discussing the life of the first Tirthankar Rishabhdev, and also in the context of the stories of Vatsalagir and Prasannachandra. He also mentions the Dhammil Hindi (Dhammil's story) within "Vasudev Hindi."
  • The Churni of Shantiprasadacharya on the Uttaradhyayan Sutra (Chapter 4, pp. 213-16) recounts the story of Angadadatta, which is a summary of a story from "Vasudev Hindi." The text shows an extraordinary verbal similarity with "Vasudev Hindi."
  • Shri Jinasen Suri's Nirnchuri is dated to Shaka Samvat 598 (Vikram Samvat 732), placing his time in the early 8th century of Vikram Samvat. This suggests "Vasudev Hindi" must have been composed before that.
  • Acharya Shri Jinbhadra Gani Kshama Shramana, the famous author of Visheshavashyak Bhashya and many other Bhashya (commentaries), mentions "Vasudev Charitra - Vasudev Hindi" in his work Visheshavashyak Vriti.
  • While pattavalis (lineage records) previously dated Jinbhadra Gani's Nirvana to Vir Samvat 1115 - Vikram Samvat 645, a recent finding from an ancient palm-Mscript of Visheshavashyak Bhashya suggests its composition date as Shaka Samvat 531 - Vikram Samvat 666. This firmly establishes the upper limit for the composition of "Vasudev Hindi."
• Conclusion on Time: "Vasudev Hindi" was undoubtedly composed before the 7th century of Vikram Samvat. It might have been composed in the 6th century, but there is no evidence to determine its earliest possible date. Considering the archaic nature of its Prakrit language, its composition could be one or two centuries earlier than the 6th century.

3. The Name: "Vasudev Hindi" or "Vasudev Charitra"?

• "Vasudev Hindi" Dominance: The editors of the first volume, the late Muni Shri Chaturvijayaji Maharaj and the current Muni Shri Punyavijayaji Maharaj, used manuscripts that, with only one exception, consistently named the text "Vasudev Hindi." References in Avashyakchurni and Acharya Malayagiri's Avashyakvritti also mention this name. The prevalent name is also "Vasudev Hindi."
• "Vasudev Charitra" Argument: However, original author's intended name is suggested to be "Vasudev Charitra" based on the following references:
  • Devachandrasuri, in his commentary on Mulashuddhi, mentions "Vasudev Charitra" at the beginning of his poem.
  • Manikyachandra, the commentator on Mammat's Kavyaprakash and a contemporary of Vastupala, refers to Bhadra Bahuswami's "Vasudev Charitra" of one and a quarter lakh verses.
  • A brief "Narmadasundari Katha" (246 verses) published by Hansvijayji Jain Library in Ahmedabad states that the story was taken from Bhadra Bahuswami's "Vasudev Hindi." However, the final verse of this text reads: "Charitam amalam etan Narmadasundariyam, Bhavatu Shiv Nivasa Prakam Bhaktibhajam || Iti Haripitruhindeh Bhadra Bahu Pranite Virachitam..." This implies it's from "Vasudev Hindi" but attributed to Bhadra Bahu.
• Debate Conclusion: While the original author might have intended "Vasudev Charitra," the name "Vasudev Hindi" became prevalent due to the "Hindi" suffix possibly relating to "paribhramanukatha" (story of wandering) as Vasudev's life is prominently described through his extensive travels. The phrase "vadsuDevam paribhramanam" in the text also supports this. The prevalence of the word "Hindi" in the author's name also contributes to the name of the text.

4. Subject Matter and Composition Method:

• Subject: The primary subject of "Vasudev Hindi" is the life of Vasudev, father of Shri Krishna, focusing on his youthful wanderings. During these travels, he married numerous human and vidyadhar maidens and had diverse experiences.
• Structure: The work is presented as a vast religious narrative (dharmakatha), interspersed with numerous folk tales, philosophical discussions, and biographies of Tirthankaras, virtuous monks, and pious individuals.
• Narrative Framework: The story of Vasudev's wanderings is primarily presented as an autobiography. Vasudev himself recounts his experiences, joys, and sorrows during his travels to his young grandsons upon their request.
• "Lambha" Structure: The story is divided into sections called "Lambha" (lambaka in Sanskrit). Many of these lambhakas are named after the maidens Vasudev married, indicating their acquisition. The term 'lambha' likely derives from the Sanskrit root krum (to come), signifying the acquisition of these women. This structure is remarkably similar to Gunadhya's Brihatkatha, composed in Paisachi Prakrit, considered to be one of the earliest works of Indian literature, possibly from the 1st or 2nd century CE. The Kashmiri adaptations of Brihatkatha by Somadeva and Kshemendra describe Gunadhya as a contemporary of King Satavahana of Pratishthana, who is likely the same as Shalivahana, the founder of the Saka era. The influence of Brihatkatha on Indian literature is vast, with numerous Sanskrit dramas and story collections based on it.

5. "Vasudev Hindi" and "Brihatkatha" Comparison:

• Shared Structure: The most striking similarity lies in the overall organization of the narrative. Both works are structured into lambhakas (or lekhakas in Sanskrit adaptations), often named after the protagonists' consorts.
• Thematic Resonance: The text "Vasudev Hindi" is a Jain puran-katha (mythological narrative) and a significant part of the mythological world-history (kathanuyoga). Hemachandra's Trishashti Shalaka Purush Charitra outlines the Jain "Brihatkatha," providing a glimpse into its structure. While "Vasudev Hindi" is a vast work whose study allows for a comprehensive understanding of "Brihatkatha," which is now lost, it provides crucial insights into the original's thematic composition.
• Linguistic Influence: Dr. Alsdorf's research, presented at the 19th International Orientalists Conference, highlights that the Kashmiri adaptations (like Kathasaritsagara and Brihatkathamjari) might be based on a corrupted and disorganized Kashmiri version of Brihatkatha. Budhaswami's Brihatkatha Shloka Sangraha, a Nepali adaptation, presents a truer picture of the original Brihatkatha's theme and organization. Alsdorf's findings suggest that "Vasudev Hindi" is a distinct adaptation of the lost Brihatkatha, not derived from the Kashmiri versions, preserving details lost in those adaptations. The Jain adaptation of Brihatkatha frames the story around Krishna's mythology, which the Jains adopted around 300 BCE. Dr. Jacobi suggests that Jain mythology was fully formed by the beginning of the Christian era. Thus, the Jain adaptation of Brihatkatha may imply an even older origin for the original Brihatkatha itself, potentially pushing Gunadhya's work to the 1st or 2nd century BCE, rather than the 1st or 2nd century CE suggested by others.

6. Language of "Vasudev Hindi":

• Arsha Jain Maharashtri Prakrit: The language of "Vasudev Hindi" is identified as Arsha Jain Maharashtri Prakrit, similar to that found in Churni texts.
• Archaic Features: The text displays numerous archaic and linguistic peculiarities, including verb forms not found in standard Prakrit grammars or later Prakrit texts. For instance:
  • Verb Forms: The prevalence of "-ami" ending for first-person singular present tense verbs (e.g., gammi, nabami), and uncommon future tense forms like -misya and Aorist forms like -si and -sam. These forms are compared to similar archaic forms found in Pali.
  • "T Shruti": A distinctive feature of the language is the frequent use of "T Shruti" (ta-shruti), where original consonants are replaced by 't'. This feature is common in Jain Prakrit but absent in Pali.
  • Paisachi Prakrit Influence: Some forms resemble those of Paisachi Prakrit, as documented by Vararuci and Hemachandra, suggesting a potential influence or shared linguistic heritage.
• Significance: The study of "Vasudev Hindi"'s language contributes significantly to our understanding of Prakrit linguistics and the history of Prakrit dialects, shedding light on the transition between older Prakrit and the development of later forms.

7. Social and Cultural Information:

The text provides a rich tapestry of social and cultural information about ancient India, including:

• Economy and Trade: Mentions of coins like "pana" and "kapana," and larger denominations like "dinar" (gold coins). Extensive details on maritime trade with China, Suvarnabhumi (Sumatra), Java, Sinhala, Khor, and Yavana countries, as well as land trade. The description of trade with the Tangka country, including their unique bartering system, is particularly noteworthy.
• Clothing: Various types of garments are mentioned, including dyed Chinese fabrics, fine white "hansalakshana" cloth, "palashapat" for wrapping the Indra-dhvaja, and "padravalika" for floor coverings.
• Social Customs: Descriptions of practices like kanyashulka (bride price) in Vaisya and Kshatriya communities, royal gifting of courtesans, the ritual of offering utsavas (festivals) to kings, the presence of dharmadhikaris (religious officials) in royal courts, the practice of women sitting behind men in assemblies, and the tradition of calling one's mother-in-law "foi" (aunt) in Kathiawad.
• Arts and Entertainment: References to gotthi (gatherings of young intellectuals) engaging in poetry and arts, courtesans performing dances (natya), the mention of 32 natya-bhedas (types of dances), and the unique "Suchi Natya" (needle-dance).
• Religion and Philosophy: The text delves into philosophical discussions, mentions of Tirthankaras, the practice of penance (tapascharya), and the concepts of karma, bondage (bandha), cessation (samvara), and liberation (nirvana). The mention of "Bhagavad Gita" is also significant for its early dating.
• Legal and Administrative Systems: References to complaints submitted to the "Anathastambha" (pillar for the helpless), written petitions, trial by weighing scale (tuladitya), the role of karanikas (judges), and the use of spies (guptacharas) for investigation.
• Daily Life: Details on practices like cleaning hands with gram flour after meals and using alum powder for grip while climbing.
• Material Culture: Mentions of wooden temples and the skilled craftsmanship in wood carving.
• Theft and Deception: Descriptions of thieves and their methods, including the use of secret lamps (chor-dipa or deep-samudgaka), tools for breaking into houses (naran), and disguises as ascetics (parivrajaka). The mention of a "Shrivatsa" shaped hole in the wall is noteworthy.

8. Comparative Literary Studies:

• Brihatkatha Influence: The text's narrative structure and thematic elements show significant parallels with Brihatkatha, a lost epic that profoundly influenced Indian literature. "Vasudev Hindi" serves as a vital link to understanding the original Brihatkatha, potentially pushing its origins further back in time.
• Folklore and Oral Traditions: The text is rich in folk tales (lokvarta), proverbs, and everyday conversations, providing invaluable material for researchers studying the evolution of Indian storytelling and oral traditions. The detailed analysis of various stories, such as the crow's ingratitude, the merchant's fate, and the cleverness of the village boy, highlights their ancient roots and cultural significance.

9. Translation and Publication:

• Translator's Effort: The translation by Prof. Bhogilal J. Sandesara is highlighted as a scholarly endeavor, attempting to convey the original meaning accurately while being accessible to Gujarati readers. The translator acknowledges the difficulties posed by the text's antiquity, corruption in manuscripts, and the loss of certain sections, which sometimes necessitated inferential interpretations.
• Publisher's Role: The Jain Atmanand Sabha is commended for undertaking the challenging task of researching, editing, and publishing this ancient text, thereby contributing to the preservation and dissemination of Jain literature. The publication is a testament to their commitment to promoting religious and cultural heritage.
• "Vasudev Hindi" Middle Volume: The introduction also mentions the existence of a "Middle Volume" (Madhyam Khand), authored by Acharya Dharmsengani Mahattar, which continues the narrative and is estimated to be about seventeen thousand verses in length. The publication of this volume is also anticipated.

In essence, "Vasudev Hindi," Volume 1, is a monumental work in Jain literature, offering not only a significant narrative of Vasudev's life but also a window into the socio-cultural, linguistic, and literary landscape of ancient India. Its scholarly translation and publication by the Jain Atmanand Sabha are crucial for its accessibility and further study by scholars and enthusiasts alike.