जम्बूस्वामीचरित विषयक जैनसाहित्य
By डं. कपूरचन्द जेन, ॐं. (धीमती) ज्योति जेन
Summary
The text discusses Jain literature concerning Jambuswami, the last Kevali (omniscient being) in Jain tradition. According to Jain tradition, after Lord Mahavira's nirvana in 527 BCE, there were three Kevalis and five Shrutkevalis. Among the Kevalis were Gautam Ganadhar, Sudharma, and Jambuswami. Jambuswami lived for 39 years after Mahavira's nirvana, and no Kevali appeared after him. Both Digambara and Shvetambara traditions agree that Jambuswami was the final Kevali. Due to this status, Jambuswami is highly revered in Jainism, and poets in Sanskrit, Prakrit, Apabhramsha, Hindi, Rajasthani, Gujarati, and Marathi have composed works about his life. The text provides a summary of Jambuswami's life story, beginning with his previous births. In his final birth, he was born as Jambukumar to a wealthy merchant in Rajgriha. Despite being married, he developed renunciation and eventually took diksha (initiation) from Sudharmaswami. Through intense penance, he attained Kevalajnana (omniscience) and liberation. The text then surveys various literary works about Jambuswami. Important works include the Prakrit poem "Jambuchariyam" by Gunapalamuni, the Apabhramsha "Jambusamichariu" by Mahakavi Vira, and Sanskrit works by Rajamalla, Bhattaraka Sakalakirti, Jayashekharasuri, and Brahma Jindasa. The text notes that more works about Jambuswami were composed in Hindi compared to Prakrit, Sanskrit, and Apabhramsha. The works are found in both Digambara and Shvetambara traditions, with references in texts like Dhavala, Jayadhavala, Uttarapurana, and
Conclusion
The document establishes Jambuswami as the last Kevali (omniscient being) in Jain tradition, a figure of immense significance whose life story—transitioning from worldly attachment to complete renunciation—has inspired extensive literary works across Prakrit, Sanskrit, Apabhramsha, and Hindi. The analysis of this literature reveals that Hindi contains the most numerous compositions on Jambuswami, indicating his particular resonance in vernacular devotion. The detailed cataloguing of works by authors like Gunapala, Mahakavi Veera, Rajamalla, and Brahma Jinadasa demonstrates a sustained, multi-lingual literary tradition spanning centuries. The implication is that Jambuswami’s narrative served as a powerful didactic and devotional tool, reinforcing core Jain values of detachment and spiritual perseverance. The outcome is a rich, intertextual corpus that not only preserves his legacy but also reflects the evolving literary and religious priorities of Jain communities across different regions and time periods.