Acharya Tulsi
The civilisation and culture of a country are inseparably linked with its language and literature. When the past lives in the present, the sound of its footsteps serves to caution the future. The present is the quintessence of all that is gone, and it contains in germ all that is to come. The present is all—important. If the present is not right, it cannot be the foundation of a right future. No country can develop merely on the basis of past memories and future possibilities. The secret of progress lies in the present. If a country’s present cannot assimilate its cultural wealth, there is little reason to suppose that it would make any worth while contribution thereto.
Sanskrit and Prakrit are among India's richest languages. There was a time when both these were the living languages of the people, in which was composed literature of a very high order. Little did the great writers who wove the social, cultural and religious values of their age into the literature they created with a view to transmit those values to future generations, think that the dust of time would gather on that literature so thick as to render it almost moribund. We are all acquainted with the present situation. But few of us realize to the full extent the sting of indifference suffered by these two languages in the land of their origin, and their voice, too, like a poor man's voice that is never heard against the rich, is dim indeed.
Uniting the country from one end to the other, the Sanskrit language is the carrier of the five thousand year—old culture and civilisation. Those who acknowledge the importance of Sanskrit, recognize in it the soul of the country. To lose one’s soul is equivalent to losing one’s unique individuality. An effort to highlight this truth is already on. Still, the way Western civilisation and culture are subtly infiltrating the country, most people do not seem to realize how the vital essence of their life is being squeezed out, making way for the establishment of unsubstantial elements.
A new element in the New Education Policy is the three language formula. -According to this formula, the Sanskrit language has been excluded from the curriculum; it is not among the three Languages to be compulsorily taught. If a student is desirous of studying Sanskrit, he could be so only under the auspices of top- level Hindi, or take it up as an elective subject.
On the one hand, we find established a full-fledged Department of Sanskrit Language, Indian Culture and Religion, at the Harvard University in America, where foreigners in good number are studying Sanskrit; on the other hand, in India, the programme of excluding Sanskrit from the curriculum of study is being implemented. Does it not amount to striking a blow on Indian culture?
Under the New Education Policy, Sanskrit has been given the status of a classical language. The first among the four categories is the Hindi language. In the second category are included the modern Indian languages. The third category includes English and other foreign languages. Sanskrit belongs to the fourth category, which falls outside the three-language formula. Under the circumstances, it is not unnatural to be concerned about the future of Sanskrit.
If such is the treatment made out to Sanskrit right up to 1987, was recognised as a modern language, the indifference to Prakrit is quite intelligible. The prakrit language is the invaluabletrust of Jain culture, Lord Mahavira discoursed In that language. The Jain agamas are also written in Prakrit. The Prakrit literature not only from the literary, religious or spiritual point—of-view, ‘but it also embodies in itself the contemporary culture and civilisation, along with rare scientific secrets. After assimilating various concepts described in the Jain Agamas, modern scientific research is forging ahead. This goes to establish the scientific outlook of the Jain religion. A serious study of the Jain Agamas can yield the students of science new topics for research in their respective fields. But in the absence of adequate knowledge of Prakrit, they stand deprived of this benefit.
The German Government has given India a substantial grant of five billion rupees towards the publication of ancient and important books of Prakrit language and literature. In view of what is being done for Sanskrit and Prakrit outside India, the indifference towards these languages within the country appears to be strange. The Planning Commission of India is also actively associated in the development of the Indian languages. Recently a seminar was organised by the Commission to which were invited all those institutions who are doing pioneering work in the field of Indian languages. The representatives of the Jain Vishva Bharti also participated in that Seminar and presented there a 14-point project. A budget of two billion rupees was sanctioned by the Planning Commission for the development of all Indian languages. Thus, on the one hand, we have an outlay of two billion for all the languages, on the other hand we have a grant of five billion of rupees for Prakrit alone, which only underlines a difference in outlook. Among foreign scholars, Dr. Herman Jacobi, Dr.Shubring, Dr.PitcheI, Dr.AIsdorf, etc. have done remarkable of on Prakrit language and literature, while among the Western scholars Sanskrit, the celebrated names are Goethe, Chaupenheur, Shiller, Eliot, Somerson, etc. In these circumstances, it is necessary for Indian scholars also to concentrate their attention on these languages.
In the Terapaanth religious institution,, the study of Sanskrit and Prakrit has been going on for about a century and half. Shri Majjyacharya has made full use of Jain Agamas and commentaries thereon in his writings. The revered Maghvagani was known as the Master of the Sanskrit language. During the age of revered Kalugani, a good deal of poetry was written in Sanskrit. Even at present, the study of Sanskrit and Prakrit langugaes is proceeding in a planned manner at Jain VishvaBharati. The composition of a Sanskrit commentary on Aayaro is Jainism’s unique contribution to Sanskrit literature. l want our Sadhus-Sadhviesto devote themselves single-mindedly to the study and teaching of the Sanskrit and Prakrit languages. I should also like the' Ministry of Human Resources Development, whose responsibility it is to develop the Indian languages, not to be indifferent to the injustice being done to Sanskrit.
