The Jain Saga

Kalikal Sarvagna Acharya Hemchandrasuriswarji Maharaj, The Jain Saga 1-3 (Trisastishalakapurush Charita): Brief History of Jainism, tr. Helen M. Johnson, ed. Muni Samvegayashvijay Maharaj, Ahmedabad: Acharyadev Shrimad Vijay Ramchandra Suriswarji Jain Pathashala, 2010, ` 1000.00, PB, Part 1 – pp 532, Part 2 – pp 563, Part 3 – pp 604.

It would not be far-fetched to say that a large portion of humanity (at least majority of Indians) is quite familiar with the famous and majestic 55ft granite monolithic sky-clad statue of the Jain Saint, Gomateshwara or Bahubali of Shravanabelagola Hill situated in the Hassan District of Karnataka, India (158km from Bangalore/Bengaluru). It dates back to the years 978-993 CE built by the Ganga minister and commander Chamundaraya. Jain Scriptures attest that Bahubali was the second of the one hundred sons of the first Tirthankara (spiritual victors/omniscient leaders), Lord Rishabha and King of Podanpur. Numerous pilgrims flock to this place to participate in the mahamastakabhisheka (great anointing done once in every 12th year) with milk, curds, ghee, saffron and gold coins. This Bahubali’s story is wonderfully detailed in The Jain Saga 1 in Rsabhaswami Charitra, unit 5 of chapter one, pp 169-206.

The original Sanskrit title is Trisastisalakapurusacharitra (literally trisasti – sixty-three, salakapurush – illustrious people, charitra – lives) written by Acharya Hemchandrasuriswarji Maharaj (Vikram Era or Vikram Sambat 1145-1173; 3-583), a pioneer in Sanskrit Literature, in the 12th century of the Vikram Sambat (1089-1117 CE). King Kumarpal of Gujarat (3-546, 581) made this personal request to the Acharya (3-547, 582) to put down for posterity some of the fundamental tenets of Jainism (3-583) which he readily and willingly complied with so as to make available the ‘sermons invaluable for the comprehension of Jainism’ (1-xxvii).

The three volume-translation of The Jain Saga is a veritable treasure, a literary classic of the story of 63 illustrious persons of the Jain world (1-iv). In actuality, it comprises nine books of the Jain Scriptures and its sacred history: 24 Tirthankar, 12 Chakravarti, 9 Baldev, 9 Vasudev and 9 Prativasudev totaling to 63 in all. Perusing through the three volumes or parts, one comes across a unfathomable mine of religious truths – being the central focus, and the doctrine of karma (transmigration) blended masterfully and skillfully with other topics as well, viz., key elements of various sciences (e.g., Life, Cosmic, Karmic, Molecular, general, Social, Astronomical and Dream Sciences), life experiences (anatomy, psychology), art and architectural knowledge (elaborate descriptions of temple, cities and palaces), literature, ethics, law, stories, myths, proverbs and warfare. Furthermore, in this ‘Jain-Journey’ one discovers other topics like Logic, Metaphysics, Philosophy (e.g., Carvakas, 1-19; allusion to the Vaisesikas 2-91; Sankhya by Kapila 3-322), Philology and Theology which are dealt with in such a way as to enlighten every Jaina follower and any reader. Since the focal point of this scripture is to purify the soul to attain total freedom, the numerous myths, short stories, proverbs and parables are heavily embedded with morals.

The Jain Saga 1 (Rsabhaswami Charitra) opens with ‘The Auspicious’ page which is the opening prayer of worship and blessing made to the Tirthankars who have become arhats (emancipated). The incarnational stories, ‘complete in each form with minute and intricate knowledge and code of conduct’ (1-vi), keep the reader ever eager to continue. At the outset, the discourse (sermon) on Dharma is highly exhortative (9) followed by another one on samsara (121, 246, 423), and right knowledge-belief-conduct (122-25) which leads to the 12 vows of the layman (125). Since Jainism owes its origin as a reaction against Hinduism or Buddhism of that time, there are some apologetics (defences), viz., Exposition and refutation of the Carvaka system (19-22), statement and refutation of Ksanikavada of Buddhist doctrine (22), and the exposition and refutation of the Vedantin Maya (22-33). Some other instructive and informative stories are the following, viz., the origin of brahmans (218), the funeral ceremonies (231), the eight karmas (310), the people in the Manusyaloka (319), the inevitability of death (365), the origin of throwing bones into the Ganga after death (387), the story of disputed parentage of a boy between two women (433) which reflects the Old Testament judgment of Solomon (1Kgs 3.16), the story of hell-inhabitants (447), and the sermon on impurity of the body (466). Interestingly, Narada Muni with his craftiness finds space in all the three volumes. This volume consists of 10 chapters (1-10): chapters one and two contain 6 units respectively, while the other chapters do not.

The Jain Saga 2 (Sreyansanatha Charitra) deals with the lives of Tirthankars (11-21) and concludes with the famous and popular stories of Jaina Ramayana and Ravana. It begins with an invocation to the ‘emancipated’ Lord Sreyansa to bless all the Jaina followers. Some exhortative sermons and stories are: sermons on tenfold dharma, enlightenment and seven tattvas (61, 75, 89), story of the dove and hawk (208), sermon on the senses (229), on purity of mind (246), and the sermon on yatidharma and householders’ dharma (302). The sermon on the Kasayas (106) is enlightening in as much it details some basic human emotions as anger, forbearance, conceit, humility, deceit, sincerity, greed, contentment and the final emancipation. Further on, one comes across Ravana’s lineage (318), his birth (324), Narada Muni’s involvement (343), story of the origin of animal sacrifices (344), Rama’s lineage (373), his birth (381) and his exploits and emancipation. Noteworthy is the allocation of space given to the Ramayana story (373-500) in this volume (137 pages in all). Another detail that is usually omitted in the Ramayana stories is that ‘Sita visits Laksmana in hell’ (499) and takes him up to heaven. This Saga consists of 11 chapters (11-21): chapters 15 and 21 have 2 units each, 5 units in chapter 16, 3 units in chapter 18, 11 units in chapter 20, while the rest do not have any.

Neminatha Charitra opens the pages of The Jain Saga 3 which contains the marvelous and inspiring stories of the 22nd, 23rd and 24th Tirthankar of Jainism: Neminath, Parshvanath and Mahavirswami together with the incarnations, life, wonders and death of Krsna (114), life of Rukmini (125) and the adventures of Draupadi and Pandavas together with their cousins, Kauravas (147). It narrates also the popular story of Nala and Davadanti (72) together with the others: episode of the swan (60), garden sports (188), naga and nagini (261), two bulls (360) and story of Candana (401). Noteworthy are the 27 incarnations, life, works and emancipation of Mahavira which occupy a good portion of Part III, 272 pages in total (318-580). Among many instructions, the triratna (3 jewels) of right belief, right knowledge and right conduct is a prominent one (200). The practice of this leads one to emancipation provided one has self-control over wine, meat, butter and honey, fruits and vegetables and eating at night (200-203). The last chapter 24 narrates the illustrious story of the prominent tirthankara Mahavirswami who is ordinarily accepted (by the scholars) as the founder of Jainism. This third saga contains just 3 chapters (22-24): chapters 22 and 24 have 13 units respectively while chapter 23 just 3.

The Jain Saga 1-3 contains some salient characteristics without their enumerations here one would not do justice to this Saga. In each volume one finds a well-reflected foreword, at the outset, by a prominent personality (even two) of the Jain Society (1 – xxxi, 2 – vi, 3 – vi) who gives a brief outline of the volume thereby making it very handy for a man in the street. The editor’s ‘Preface’ (1-iv) becomes another launching pad to venture into the richness of the Saga. The publishers have done another commendable job of providing a guide to the readers and for the soft copy users in each volume (1 – xxix, 2 –iv, 3 – iv). The focal point of each story is the ‘spiritual freedom’ that transforms one to live ‘a meaningful and purposeful life’ here and to attain ‘emancipation’ hereafter (1-v). The footnotes at the end of each volume (1 – 487, 2 - 513, 3 – 584) further clarify the numerous sacred stories and instructions spread throughout the volumes. They are also very informative. There is the section of stuti or stotra (hymn of praise) after almost every ‘incarnation’ which in a way sums up the life of a tirthankara. While there is also ‘aradhana’ (worship) which however is found only in Part 3, 332. As a reader devours the pages, he/she is truly intrigued and fascinated by the ‘decorative’ usage of similes, metaphors, ‘prosperous with wisdom, loaded with emotion’ (3-ix), comparisons, hyperboles, euphemisms, antithesis, in the narrations throughout the pages of these three volumes.

Another interesting feature is the concluding note of every volume which is very eschatological: “Emancipation will surely result to the one meditating on these biographies…” (1-486), “May the [lives of]… who have been described in the preceding, give pleasure to your ears” (2-512), and all that has been described and written in the Salakapurusa ‘in a profusion of beautiful words’ (583) is for ‘instruction in dharma’, and as long as this earth with its oceans and islands, as long as the sun and the moon last, ‘may this Jain poem named Salakapurusacarita, survive on earth’ (583). And this is the belief of every devout Jain.

To give a brief biography of Acharya Hemchandrasuriswarji Maharaj: We make a retrospective journey to Gujarat of the 12th century of V.S. when the Saiva King Siddharaj Jaysingh was the powerful ruler. The Svetamber fourfold Jain Sangh became a great influence in Jaysingh’s kingdom with Acharya Vijay Devchandrasuriswarji Maharaj as its head whose humble yet brilliant disciple was the author of this Jain Saga. Acharya Hemchandrasuriswarji was born in 1145 V.S. (1089 CE) in the Vaishakh month, in Gujarat. He was named Changdev and at a very tender age was well-instructed in the ways of asceticism by his mother Pahini. So much so, at the age of nine (1154 V.S.), he became a Jain ascetic assuming the name Muni Somchandra. His spiritual-intellectual level was extraordinarily high that he mastered all the scriptures in all their different ‘combination of space, time, substance and nature’ (1-xvi) that soon he was accepted by his contemporaries as the authentic leader of Jainism. His zeal for the scriptures burned so much that he desired to ‘create new scriptures for easy understanding’ for all so that they would be liberated from the ‘universal law of Karmic bondages’ (1-vi). His zeal was rewarded none other than the goddess of knowledge Saraswati who gave him the boon to fulfil his noble desire to accomplish over ‘three and half crores stanzas’ (1-xvii). He also was bestowed with miraculous powers; thus he was given the name ‘Hemchandra’. Vimleshwar Yaksha gave him the boon to ‘maintain all promises to lighten up the religion of Jainism’. In the year 1192 V.S. (he was just 17), Hemchandra was given the charge of leading forward the Jain Sangh with the title of ‘Acharya’. Although he travelled far and wide, he preferred to settle down in Patan, N. Gujarat. Under the patronage of the Saiva King Siddharaj, he wrote a Sanskrit Grammar named Siddha-hem Sabdanushasan and reconstructed and restored Girnartirth.

Kumarpal, the king’s nephew succeeded Siddharaj to the throne and became a Jain himself at the age of 70. It is stated that the new Jain King constructed some 14,000 Jain temples, shrines and installed beautiful idol of Tirthankars (1-xix). He did not stop at this. He made his kingdom totally ‘Jain’ and thirsted more and more to deepen his Jaina knowledge. Thus he requested the Acharya to write this Saga of 34,000 stanzas in Sanskrit ‘with simple words, using all kind of grammar, composition, figures of speech, construction of sentences, the usage of appropriate words rich with illustrations of places and persons with a definite meaning to everything’ (1-xix). After completing this unique Jain Saga together with other twenty precious works (1-xx), the great Guru passed away in 1173 CE. After two months, his great patron King Kumarpal too died.

Being a ‘must read’ (1-v, 3-ix) Holy Book for a member of the Jain faith or any interested reader (‘for one and all’), many versions (and 9 translations; 1-xx) were made in the course of time some of which were not very satisfactory. The excellent translation (of course, not without some misinterpretations as pointed out by the editor of these three parts, 1: v-xv) that we deal with has been done by Late Miss Helen M. Johnson, a great lover of Indian Ancient Scriptures, between 1931-42 CE and edited masterfully by Muni Samvegayashvijay Maharaj, although as he himself attests that ‘the translated version is so precise and perfect to the point, almost never missing a single word from the original’ (1-xxi). It was through the instrumentality of Jignesh Hukmichand Shah that this Saga was made available for editing and publication (1-xxv). Moreover, Miss Helen did find the Saga rich in new linguistic material and every technicality was discussed with sadhus and Jain disciples and professors (1-xxiii) before putting them in paper.

On the other hand, being a devout Jain, a great Sanskrit scholar and a lover of English literature, the editor shows great zeal in orthodoxy (as a help to the Jain community in the first place and for anyone of good will) as he, with due respect, corrects the translator in her few misinterpretations of the Jain scriptures through numerous charts of comparison (1: vii-xv). The editor has done a highly commendable service of giving the biographies of the original author in Part 1 (xvi) and the translator’s (Miss Helen M. Johnson, xxi) as well. Above all, the ‘introduction to the story’ (1-xxvi) by the translator [Miss Helen M. Johnson] becomes an excellent and enlightening tool of comprehension as one undertakes a journey through the Saga. Something original or innovative in these guides is the use of the English word italics which in its verb form is rendered as italised (1-xxix, 2-iv, 3-iv), while the standard dictionaries usually give as italicize. I think this usage will soon be conventional in the intellectual world. The typography is very user-friendly even for the senior-citizens excepting the following: ‘discriptions’ to be ‘descriptions’ (1-iv), ‘authen ticity’[sic] to be joined as ‘authenticity’ (1-vi), ‘stared’ to be ‘started’ (1-xviii), and ‘The walked’ to be ‘He walked’ (1-xxv). Notwithstanding, through this publication, Jain literature has been enriched greatly. I too would like to join hands and re-echo that The Jain Saga is a ‘must read’ Book because it will bring about development and emancipation!


Fr Aloysius Hemrom, sdb