JAIN ITIHĀS IN URDU
Manish Modi
JAIN ITIHĀS IN URDU
~ Manish Modi (with inputs from Zohaib Ahmad)
JAIN ITIHĀS (Urdu)
By Pandit Prabhu Dayal
Published in 1902 by Matba Sat Bhushan, Ambala
https://www.rekhta.org/ebooks/detail/jain-itihas-pandit-parbhu-dayal-ebooks
In a curious twist, an Instagram reel showcasing this book erroneously presents it as an Urdu translation of the Tattvārthasūtra, the foundational text of Jain doctrine, equally esteemed by both the Digambara and Śvetāmbara traditions, composed in classical Sanskrit by Ācārya Umāsvāmī (circa 2nd century CE). The confusion stems from the opening colophon, which cites the first sūtra from the Sarvārthasiddhi, the initial commentary on the Tattvārthasūtra authored by Ācārya Pūjyapāda (circa 5th century CE). Most Digambara Jain editions of the Tattvārthasūtra commence with this sūtra from the Sarvārthasiddhi commentary. As a result, viewers mistakenly assumed the work to be an Urdu rendition of the Tattvārthasūtra. In reality, the first-ever Urdu translation of the Tattvārthasūtra is currently being undertaken by Zohaib Ahmad of Bahawalpur.
https://www.instagram.com/reel/Cy3SY-bpsts/?igsh=OXU2a3p3cjc0cHh2
Our forefathers crafted some of the world’s most remarkable works on awareness, meditation, self-realisation, and the true nature of the soul, alongside exquisite poetry and profound texts on dharma (piety), artha (profit), kāma (pleasure), and mokṣa (liberation). They diligently explored every facet of existence. Yet, curiously, they wrote little about their own lives, perhaps because they prioritised living fully in the present over documenting their experiences for posterity. Consequently, students of Indian history are left to glean insights from only a handful of epigraphs and inscriptions.
It is hardly surprising that the earliest historians of India were foreigners. From the Greek traveller Megasthenes to the Chinese pilgrims Fa Hien and Hiuen Tsang, and from the intrepid Persian chronicler Al Bairuni to the Moroccan Ibn Batuta, not to mention the adventurous Italians Marco Polo and Nicolo Conti, as well as the Timurid chronicler Abdul Razzaq, scholars born beyond the Indian subcontinent chronicled Indian history. Remarkably, the first Indian to pen an autobiography was Kavi Banarasidas of Agra, who lived in the 16th century CE. Jain history began to be documented in earnest only in the late 19th and early 20th centuries, with one of the first organised works penned by Pandit Prabhu Dayal in Urdu.
Historically, the cities of Lucknow, Lahore, and Ambala flourished as vibrant centres of learning, literature, and culture, nurturing a plethora of Jain texts. Intriguingly, these works were not confined to Hindi but also thrived in Urdu, underscoring the language's significant role in the region. Urdu, with its poetic elegance and rich cultural legacy, was cherished across Northern India and the Deccan long before the British era. Its influence transcended religious divides, serving as a testament that language is fundamentally a reflection of geography, not creed. The idea of confining a language to a single religion is both reductive and misinformed.
The bustling markets and baazaars of the time echoed with conversations in Rekhta, Urdu, Hindustani, Hindavi, and Hindi, showcasing the linguistic diversity that defined daily life. This newly unearthed Urdu edition of the Jain Itihās stands as a powerful reminder of India’s rich and intertwined cultural heritage. By embracing the full spectrum of our linguistic history, we enhance our understanding of the past and pave the way for a more inclusive future.
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