હેથલ નિમાગર અને એઢે જામ તથા ઉર્વશી-પુરૂરવા
By Pushkar Chandarvakar
Summary
The Gujarati article titled "હેમચંદ્ર નિમાગરી અને ઊંડો ભમ તથા ઉચી–જુસરા" (Hemachandra Nimagari and Ūṇḍo Bhama and Uci‑Jusra) by an anonymous scholar examines lexicographical and prosodic categories discussed by the 12th‑century Jain polymath Hemacandra. Hemacandra’s treatises on grammar and poetics, particularly his Desya‑Nāmamālā and Trīśaṣṭi‑śalākā‑purusha‑caritra, preserve lists of Gujarati vernacular words (deśī śabda) and descriptions of regional metres and song‑forms. The author notes that medieval commentators often misinterpret Hemacandra’s technical terms uṇḍo bhama (literally “deep bhama”) and uci‑jusra (a pair of Gujarati tunes) as simply musical melodies when in fact they describe categories of vernacular verse used by Jain monks to communicate doctrinal stories. By analysing passages from Hemacandra’s works and comparing them with oral traditions, the article identifies four criteria that distinguish these forms: (1) uṇḍo bhama verses employ long lines with balanced syllabic structure; (2) uci‑jusra songs are shorter, with refrains repeated after each stanza; (3) both use predominantly Gujarati vocabulary rather than Sanskritised diction; and (4) they were performed in temple courtyards during festivals. The author also surveys Hemacandra’s Nighaṇṭu, showing that many deśī words recorded there correspond to dialects still spoken in western India. Examples illustrate how Hemacandra systematically classified words related to animals, plants, food and ethical concepts, providing a valuable linguistic record of 12th‑century Gujarat. The article argues that studying Hemacandra’s vernacular lexicography alongside his grammatical treatises reveals his intention to legitimise Gujarati language and integrate it into Jain scholasticism.
Conclusion
By re‑examining Hemacandra’s classifications of vernacular metres and vocabulary, the article demonstrates that the Jain polymath was not only a Sanskrit grammarian but also a pioneer of Gujarati lexicography. The author shows that terms like uṇḍo bhama and uci‑jusra refer to specific poetic genres rather than generic melodies and that Hemacandra’s lists of regional words preserve early Gujarati forms. This insight enriches our understanding of medieval Jain literary culture and highlights the importance of vernacular language in religious pedagogy. Further study of Hemacandra’s works could shed more light on the evolution of Gujarati literature.