Pramāṇa · Search · About · API

Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c13.s1: (1) Writing

Life in Ancient India as Depicted in the Jain Canons, with Commentaries: An Administrative, Economic, Social and Geographical Survey c13.s1

Language
English

Contents

(1) Writing

c13.s1.1

The art of writing was known in ancient India.¹ We have seen that *lekha* occurs in the list of seventy two arts. The *Rāyapasenī* refers to various kinds of writing materials and accessories such as *pattaga* (leaves), *kambiyā* (wooden board), *dora* (thread), *ganthi* (knots), *lippāsaṇa* (ink-pot), *chaṇdaṇa* (lid), *saṅkalā* (chain), *masi* (ink), *lehaṇī* (pen), *akkhara* (letters) and *potthaya* (book).² *Lehāyariya* (*lekhācārya*, teacher) is mentioned in the *Āvaśyaka Bhāṣya*,³ and in the *Cūrṇi*⁴

c13.s1.2

¹ According to Dr. Gauri Shankar Ojha, writing in India goes back to the 5th century B C. (*Bhāratīya Prācīna Lipimālā*, p 2 ff )

c13.s1.3

² Su 131, Āva Ti (Hari.), p. 384 a. *Gandī, kacchavī, muṭṭhī, samuṭaphalaka* and *chedapāī* are mentioned as five types of *potthaya* (*Bṛh Bhā* 3·3822) For a detailed description of these see Muni Punyavijayajī's scholarly monograph, *Jain Citrakalpadruma*, also Prof H. R. Kapadia's *Outlines of Palaeography* in *J U. B*, Vol. VI, pt. VI, p 87 ff, also Ojha, *op cit.*, pp 4-6, 142-158.

c13.s1.4

³ 76 (*Niryukti Dīpikā*, I, p. 90a).

c13.s1.5

⁴ p. 248.

c13.s1.6

The commentary on the *Samavāyāṅga* refers to writing, engraving, sewing and weaving of letters on materials such as leaves,⁵ bark, wood, ivory, iron, copper⁶ and silver and forming them by cutting the material, burning it, breaking it, and joining one with another (*saṅkramaṇa*).⁷

c13.s1.7

⁵ Writing on *bhuṛjapatta* is referred to in the *Āva cū.* p 530. The material on which the signs have been traced in Babylon was clay. They were traced in India on leaves or on pieces of bark These were mere scratchings, and ink was not used, Rhys Davids, *Buddhist India*, p 117

c13.s1.8

⁶ The *Vasudevahiṇḍi* (p 189) mentions of writing a book on the copper leaf.

c13.s1.9

⁷ p. 78.

c13.s1.10

We hear of Cakravartins writing their names on the mountain with *Kākiṇī* jewel.⁸ We also meet the caravans which during the course of their journey used to make signs and marks on stones etc.⁹

c13.s1.11

⁸ Jambu 3 54; for references in the Buddhist literature see Rhys Davids, *Buddhist India*, p. 108

c13.s1.12

⁹ Āva. Ti (Hari.), p. 384a.

c13.s1.13

We have referred to sending of letters (*leha*) to the enemy before entering into actual warfare Love-letters,¹⁰ sealed letters,¹¹ and forged letters¹² (*kūtalekha*) were also known.

c13.s1.14

¹⁰ Uttarā. Ṭī. 13, p. 191 a.

c13.s1.15

¹¹ Bṛh. Bhā Pt. 195; *Nisi cū.*, 5, p 87 (MSS)

c13.s1.16

¹² Uvā. 1, p. 10.

The Eighteen Livis

c13.s1.t1.1

The following *livis* or scripts are mentioned :—

c13.s1.t1.2

(1) Bambhī, (2) Javanāliyā or Javanāṇiyā, (3) Dosāuriā, (4) Kharotthiā, (5) Pukkharasāriā, (6) Paharāṇā, (7) Uccattarā,¹³ (8) Akkharaputthiyā, (9) Bhogavayatā, (10) Veṇatiyā, (11) Niṇhaiyā, (12) Aṅka livi, (13) Gaṇia livi, (14) Gandhavva livi—Bhūya livi, (15) Ādamsa livi, (16) Māhesarī livi, (17) Dāmilī livi and (18) Polindī livi.¹⁴

c13.s1.t1.3

¹³ According to the *Paṇṇa* (1 55a), we have *Antakkhariyā, Uyantarikkhiyā* or *Uyantarakariyā* in place of *Uccattarā*, and *Ayāsa* in place of *Ādaṃse*, Punyavijaya, *Jain citrakalpa*., p. 6.

c13.s1.t1.4

¹⁴ The Viseṣa Ti (V 464) mentions the following eighteen livis (1) Hamsa livi, (2) Aṅka livi, (3) Jakkhi, (4) Rakkhasi, (5) Uddi, (6) Javani, (7) Turukki, (8) Kūī, (9) Davidi, (10) Sindhaviyā, (11) Mālavī, (12) Nadī, (13) Nāgarī, (14) Lāda livi, (15) Pāravī, (16) Animitti, (17) Cānakki and (18) Mūladevi. For some of these livis such as Aṅka livi, Nāgarī, Cānakki and Mūladevi see Punyavijaya, op cit, p 6 f note The other lists of the livis are given by Lāvanyasamayagani in his Vimalaprabandha (p 123) and Laksmi-vallabha Upādhyāya in his commentary on the Kalpasūtra, (H R Kapadia, op cit, p 94).

Brāhmī and Kharoṣṭrī Scripts

c13.s1.t2.1

Brāhmī and Kharoṣṭrī are the two most important scripts mentioned in the Jain and Buddhist texts.¹⁵ The former was written from left to right and the latter from right to left. The Kharoṣṭrī alphabet was introduced overland into the extreme north west of India about 500 B.C. and was used locally in Gandhāra. Later on, gradually Kharoṣṭrī disappeared from India and was replaced by Brāhmī from which all other alphabets used in India have evolved. Buhler has adopted the designation Brāhmī for the characters in which the majority of the Asoka edicts are written. According to him, the Brāhmī alphabet has been formed by phonologist or grammarians for scientific use.¹⁶

c13.s1.t2.2

¹⁵ The Lalitavistara (p 125f) mentions sixty four livis, the first two being Brāhmī and Kharoṣṭrī

c13.s1.t2.3

¹⁶ Ojha, op cit pp. 17-36, 1, 4, Rhys Davids, Buddhist India, p 124.

c13.s1.t2.4

In Jain texts Bambhī occupies the first and fundamental place in the enumeration of the eighteen livis to which homage is paid in the beginning of the Bhagavai.¹⁷ According to the Samavāyāṅga, Bāmblī livi comprises forty six māyakkharas (mātrkāsaras) or the original letters excluding four liquid vowels, viz. Ṛ (ऋ), Ṝ (ॠ), ḷ (ऌ), Ḹ (ॡ), and L (ळ).¹⁸

c13.s1.t2.5

¹⁷ According to Muni Punyavijayaji, it commemorates the fact that the Jain Āgamas were first written in the Brāhmī script, op cit, p 5

c13.s1.t2.6

¹⁸ Dr Gaurishankar Ojha admits Kṣa as an alternative for L (ळ), op. cit., p. 46

c13.s1.t2.7

It is stated that Bambhī was not only a specific name of a script but a generic name which stood for the eighteen scripts mentioned above.¹⁹

c13.s1.t2.8

¹⁹ According to Muni Punyavijayaji, however, all the eighteen lipis are not necessarily the varieties of Bambhī (ibid. p. 5).

c13.s1.t2.9

The rest of the livis seem to have disappeared and no trace of these has been found so far.

Language

c13.s1.t3.1

As we have seen among various classes of Āryans, Bhāsāiyas or the Āryans by language are mentioned. It is said that they spoke Ardhamāgadhī and knew the Brāhmī script ²⁰

c13.s1.t3.2

²⁰ Panna. 1. 37.

c13.s1.t3.3

It is stated that Mahāvīra preached his religion in *Ardhamāgadhī*.²¹ The Jain saints are said to have preached in this language for the benefit of women, children, old men and illiterate people.²² The Jain authors, however, explain the term *Ardhamāgadhī* differently. According to the *Nisītha cūṇi*,²³ *Ardhamāgadhī* either was the language of half of Magadha or it comprised the eighteen kinds of *Desībhāsā*.

c13.s1.t3.4

²¹ *Sama* p 57, also *O ā sū* 34, p 146

c13.s1.t3.5

²² *Ācā cū* 7, p 255. According to the Jain mythology, the preachings of Mahāvīra in *Ardhamāgadhī* were understood by all alike without any distinction whatsoever, (*Sama* p 57), cf *Vibhanga* com (387f) where it is stated that if children grow up without being taught any language, they will spontaneously use the Magadha language, it is spread all over *mṛṣa*, among, lower animals *pasu*, human beings and *devas*

c13.s1.t3.6

²³ 11, p 733. According to Hemacandra, the main characteristic of *Māgadhī* noticed in *Ardhamāgadhī* is the termination 'e' in nominative singular in masculine (*Prākṛta Vyākaraṇa*, sū 287), also *Bhag ṭ*, *O ā sū* 17, 34

c13.s1.t3.7

It may be noted, however, that Hemacandra in his *Prākṛta Vyākaraṇa* deals with *Prākṛta*, *Śaurasenī*, *Māgadhī*, *Paiśācī* and *Apabhraṃśa* languages, but not with *Ardhamāgadhī* or *Ārṣa Prākṛta*. Haribhadra sūri also quotes a verse in his commentary on the *Dasaveyāliya*²⁴ which indicates that the language of the Jain Canons was known as *Prākṛta* and not *Ardhamāgadhī*. However, it must be admitted that the language of the present Jain Canons has undergone considerable changes and should be considered different from that in which the canons were originally composed.²⁵

c13.s1.t3.8

²⁴ p 203

c13.s1.t3.9

²⁵ See Pt Bechudas's article on *Ardhamāgadhī Bhāsā* in the *Purātattva* 3 4 p 346, also *Gujarātī Bhāsā nu Uthanti* pp 107-20, Bombay 1943, also B V Bapat, *I H Q*, 1928, p 23, A B Keith, the *Home of Pali*, *Buddhist Studies*, pp 728ff

Linked texts (14)