Jain Literature

Essays in Honour of Prof. Hampa Nagarajaiah's Promotion of Jain Studies, edited by Christine Chojnacki and Basile Leclère, Bengaluru: Sapna Book House (Proceedings of the international workshop "The Constitution of a Literary Legacy and the Tradition of Patronage in Jainism" organized by Christine Chojnacki and Basile Leclère at Lyon 3 University, France,  15-17 September 2016).

'जैन शतक' के तृतीय संस्करण की भूमिका (Preface to the 3rd Edition)

प्रिय पाठको!

प्रस्तुत 'जैन शतक' का तृतीय संस्करण आपके समक्ष आ रहा है और वह भी पण्डित टोडरमल स्मारक ट्रस्ट जैसी प्रतिष्ठित संस्था से प्रकाशित होकर - यह बहुत प्रसन्नता की बात है। इसका प्रथम संस्करण आज से लगभग ग्यारह वर्ष पूर्व अखिल भारतीय जैन युवा फैडरेशन, भिण्ड (मध्यप्रदेश) से प्रकाशित हुआ था और वह अब अप्राप्य चल रहा है। 'जैन शतक' के प्रस्तुत तृतीय संस्करण में यद्यपि नया कुछ अधिक नहीं है, तथापि निम्नलिखित चार-पाँच कार्य विशेष हुए हैं।

१. इसमें 'महाकवि भूधरदास और उनका जैन शतक' नामक एक परिशिष्ट नया जोड़ा है, जिसमें साहित्य-जगत के बड़े-बड़े विद्वानों के, महाकवि भूधरदास और उनके जैन शतक से सम्बन्धित अभिमतों को जहाँ-तहाँ से खोजकर प्रस्तुत किया है। ये सभी अभिमत साहित्य समीक्षा की दृष्टि से भी अतीव महत्त्वपूर्ण है।

२. 'जैन शतक' की अनेक हस्तलिखित एवं मुद्रित प्रतियों का मिलान करके पाठ-निर्धारण का भी प्रयास किया है जहाँ शुद्ध पाठ का निर्णय नहीं हो सका है - वहाँ उसके पाठान्तरों को पाद-टिप्पणी में दे दिया है। आशा है विद्वद्गण उनके शुद्धाशुद्धत्व का विवेक करेंगे।

३. प्रारम्भ में 'विषय-सूची' लगा दी गई है, जिसमें पूरे ग्रन्थ के विषय को एक दृष्टि में समझा जा सकेगा।

४. कतिपय छन्दों के संक्षेप में 'विशेष' भी लिखे हैं। यद्यपि मैं सभी छन्दों के ऐसे विस्तृत विशेषार्थ लिखना चाहता था, जिनमें छन्द के गूढ़ भावों को भी खोलने की चेष्टा की जाए और उसके कलात्मक सौन्दर्य की ओर भी कुछ संकेत किया जाए; पर ग्रन्थ का आकार बढ़ जाने के भय से ऐसा नहीं कर सका हूँ। वैसे भी इन छन्दों का अथाह भावसागर क्या मेरे विशेषार्थों की गागर में समाता?

५. छन्दों के गद्यानुवाद में कहीं-कहीं छोटे-छोटे शाब्दिक संशोधन भी किये हैं जो वाक्य विन्यास, भाषा-प्रवाह एवं छन्दों के अर्थस्पष्टीकरण की दृष्टि से बहुत आवश्यक प्रतीत हो रहे थे। इन महत्वपूर्ण संशोधनों में मुझे अपने प्रथम संस्करण के सुधी पाठकों विशेषकर श्री राजमलजी जैन अजमेरा एवं स्व. वैद्य श्री गंभीरचन्दजी जैन के अनेक अमूल्य सुझाव प्राप्त हुए हैं। मैं उनका हृदय से आभार स्वीकार करता हूँ। आशा है अब यह कृति और अधिक उपयोगी बन गई होगी।

यद्यपि उक्त संशोधनों के अतिरिक्त मैं इस संस्करण में एक ऐसी विस्तृत एवं शोधपरक प्रस्तावना भी लिखना चाहता था, जिसमें ग्रन्थ एवं ग्रन्थकार का परिचय, शतक-काव्य परम्परा एवं उसमें जैन शतक का स्थान, जैन शतक का अन्य अनेक ग्रन्थों से तुलनात्मक अध्ययन एवं जैन शतक का काव्य-सौन्दर्य (भाव, रस, अलंकार, छन्द, भाषा, लोकोक्ति, मुहावरे) आदि विषयों पर कुछ समीक्षात्मक अध्ययन प्रस्तुत किया गया हो; पर यह कार्य अभी मुझसे नहीं हो सका है। आशा है विद्वान पाठक मुझे क्षमा करेंगे।

दिनांक : 15 अगस्त, 2002
- वीरसागर जैन

The Jains and their texts play a key role in the literary histories of the Tamil-speaking region. However, in their modern form, dating from 1856 to the present, these histories have been written almost exclusively by non-Jains. Driving their efforts have been agendas such as cultural evolutionism, Dravidian nationalism or Shaiva devotionalism. This essay builds on ideas articulated by the contemporaryTamil theorist K. Civatampi, examining how various models of periodization have frozen the Jains in the ancient past. Further, it will explore how this unfolding historical drama, which gloriously climaxes in Tamil literature, has attributed the Jains, as dramatis personae, merely a role in early Jain texts; their role as communities transmitting these texts has been ignored. In contrast to this typical pattern, this article will also introduce a literary history written in 1941 by the Jain A. Cakravarti Nayanar (1880–1960). It will explore whether or not his voice, which emerged from within the same academic community contributing to the strange absence of Jains in the contemporary awareness of Tamil literary, was successful in finding another way for Jains of being heard, and for non-Jains, of listening.

The Jain monk Jinaprabhasūri (1261-1333) was one of the most prolific intellectuals of early fourteenth-century India. This article analyzes one citrakāvya ('image-poem') stotra (hymn) and two ṣaḍbhāṣā (six-language) stotras in light of his other works on grammar and poetics (including his lost commentary on the Vidagdhamukhamaṇḍana). It argues that these genres of laghu-kāvya (short works of belles lettres) are best understood by examining their ideal sites of performance, the kavi-goṣṭhi or "assemly of poets." Examining the poems in light of the site of their performance helps us to understand the forms they take on, challenging notions that Jains were simply comfortable composing in Middle Indo-Aryan langauges and helping to shed light on why poets continued to compose citrakāvyas long after Ānandavardhana's (9th c.) dismissal of the genre as incapable of evoking rasa.

After his conversion to Jain faith due to the influence of his spiritual teacher the famous Śvetāmbara monk Hemacandra, the Caulukya king Kumārapāla (r. 1143-1173) ordered Jain sanctuaries to be erected throughout his dominion. This ambitious monumental programme was duly praised by Hemacandra in the concluding section of the Triṣaṣṭiśalākāpuruṣacaritra. Indeed, in that work, he made Mahāvīra himself predict that Kumārapāla, “with unlimited power, will make this earth adorned with temples of the Jinas in almost every village” (translation Helen Johnson).

Many other Jain writers from the twelfth and thirteenth centuries extolled Kumārapāla as a great builder, and some of them, in order to insist on his lavish patronage, even described in detail the most impressive temples set up on his order, beginning with the great religious complexes of his capital city Aṇahillapāṭaka.

Trained as they were in the subtleties of Sanskrit and Prakrit poetics, these authors undoubtedly unleashed their imagination and pictured the temples with many conventional embellishments for the sake of their glorification. However, as shown in this paper, they also made use of technical terms which hint at a genuine knowledge about architecture and make their descriptions reliable to some extent and possibly more accurate than the theoritical ones which can be found in slightly later treatises. In sum, these poems give us an insight into the features of the Jain temples from the middle of the twelfth century all the more precious since, according to the Jain chronicles, most of them were destroyed within the years following Kumārapāla’s death.

Business management is a diversified combination of elements of many
sciences like psychology, political science, sociology, statistics, economics etc. It is a
common belief that The concept of management was originated in western countries.
If countries like China, Greece and Italy had scholars like Confucious, Aristotle and
Machiavelli, then in India we had thinkers like Chanakya, Vishnu Sharma, Gautam
Buddha, Mahaveer Swami, Mahatma Gandhi who gave a systematic and total
philosophy of art of Living .These ancient treasures of their knowledge are preserved
with mankind in the form of books. Unfortunately modern students and scholars of
management are not being benefitted by the knowledge of ancient scholars which
can help in making their work style more efficient and can bring success and
prosperity to their business. This study is a step towards the exposure of treasure
and an effort to explore the elements of business management which can be useful
for the economy if implemented today. It looks at this innate knowledge system and
how its teachings can be adopted in present day’s business management.

Essays in Honour of Prof. Hampa Nagarajaiah's Promotion of Jain Studies, edited by Christine Chojnacki and Basile Leclère, Bengaluru: Sapna Book House (Proceedings of the international workshop "The Constitution of a Literary Legacy and the Tradition of Patronage in Jainism" organized by Christine Chojnacki and Basile Leclère at Lyon 3 University, France, 15-17 September 2016).

The paper explores some practical and applicable ideas ofJaina leadership styles from ancient Jain literature. Ananalysis of qualitative continuums of two leadership styles-1. Charismatic, 2. Transformational, in Jainascripture-Sthanang Sutra informs the world that we Indians were well aware of qualitative Continuum theories if not more, then at least 2500 years ago.Because these scriptures are collections of sermons of Lord Mahavira, whose time period is somewhere around 2500 years ago from today. The author has tried to discover if there is any particular theory of leadership in Sthanang Sutra, which deals with leadership styles. Three types of leaders are discussed in this context: 'Acharyas' in Jain community are respected as religious leaders right from the beginning, who used to manage the code of conduct of four levels (even today the designation Acharya carries the same set of responsibilities in Jain community)-{Sadhu (Monks), Sadhwi (nuns), Shravaka (male house holders) and shravika (female house holders)} of the community and lead their 'sangha'. 'Rayas' (kings) and 'Purushjaya' (great men) were other political and social leaders of that era.Development of their leadership styles and their use in qualitative continuums mesmerizes the author and details are shared with readers for the benefit of modern leaders and managers.The Qualitative Continuum Theory has been presented in two modern progressive styles of leaderships.This is a self-sustaining theory in which a person is expected to pick the best course of behavior and traits to become a successful leader.

The religious Jain literature depicts twelve emotions which familiarize the human beings with the conceptual difference between the body and the soul. These emotions are named as 'बारह भावना'. The author attempts to analyze these twelve kinds of feelings of an enlightened soul who has felt the separation of his body from the soul. These emotions are the basis of the science of difference between living and non-living beings. They contain the following twelve elements: mortality of the body, loneliness at the time of death, Unlimited desires which are left unfulfilled, Loneliness during the journey of life, Being different from other friends and relatives, Body is dirty, full of all dirty substances Impact of our actions on us Awakening of the soul Washing away the dirt of dirty actions from the soul Tiny size of the body in the huge universe Difficult to obtain true knowledge Only religion (true nature of the soul) is the refuge for the wandering soul The scholars have tried to define emotion and they say that "an emotion always consists of feelings, behaviour, physiological change and cognitions and always occurs in a particular context which infl uences it. Its major function is to give information to the individual about their interaction with the world". To define these twelve 'bhawnas' as emotions, the author has used this definition to analyze the hierarchy used in the sequence of twelve emotions.

In 1991 Padmanabh S. Jaini published an article highlighting the similarity between two early modern Sanskrit Pāṇḍavapurāṇas, the first by the Mūlasaṅgha author Śubhacandra and the second, composed about fifty years later, by the Kāṣṭhāsaṅgha author Śrībhūṣaṇa. Jaini demonstrates that Śrībhūṣaṇa must have copied his sectarian rival’s earlier work and subsequently labels Śrībhūṣaṇa a plagiarist. While not contesting the fact that Śrībhūṣaṇa copied Śubhacandra, the goal of this article is to reconsider the specific label of plagiarist levelled against the Kāṣṭhāsaṅgha author. By examining the history of both premodern South Asian and contemporary western definitions of plagiarism and by introducing another example of Digambara Jain textual copying during the early modern period, the article argues that labelling Śrībhūṣaṇa a plagiarist inappropriately reads back modern ideas of personal intellectual property onto a premodern literary landscape in which textual copying was, in actuality, a valid form of intersectarian argumentation.

Values and virtues have been the backbone of ancient Indian economy. Religious philosophies of India like Hinduism, Buddhism, and Jainism etc. have been imbibing individual values in the followers which were being practiced in the economic sphere also. This way India has had a practice of taking values from the micro (individual) level to the macro (economic) level. Even today, the culture of any country is denoted by the values of its citizens. The paper is an attempt to explore Jain values system from their literature and to analyze if they were having any kind of effect on their business activities. A model based on the relationship between these values and business management practices will be the research outcome of the paper. If we rediscover such successful values-based business management models and bring them into practice today, it may lie down a stone for building an honest, transparent and prosperous economy in the country which will lead to a developed economy. The western scholars have developed value-based business management model, so a comparative analysis of both the models will also be drawn to understand the differences and similarities between both the systems.