Der Jainismus Namna German Granth Par Samiksha - Book Summary

Here's a comprehensive summary of the Jain text "Der Jainismus Namna German Granth par Samiksha" by Munishri Malaykirtivijayji M.S.A., based on the provided pages:

This document is a critical review written by Munishri Malaykirtivijayji M.S.A. of a German book titled "Der Jainismus" written by Professor Helmuth von Glasenapp and translated into Gujarati by Shri Jain Dharma Prasarak Sabha (Bhavnagar).

The reviewer, Munishri Malaykirtivijayji, expresses deep concern and disappointment with the German book, asserting that it contains numerous inaccurate, misleading, and objectionable interpretations of Jainism. He believes that if such a book is used as a basis for Jainism studies, it will create a distorted and unjust picture of the religion in the minds of those unfamiliar with it.

The core arguments and criticisms presented by the reviewer are:

1. Lack of Spiritual Guidance (Guru-gam):

The reviewer emphasizes that true understanding of Jainism requires "Guru-gam" (spiritual guidance from a qualified teacher).
Professor Glasenapp, by attempting to study and write about Jainism through mere reading, questioning, and contemplation without proper spiritual guidance, has made a "grave mistake."
The vast and profound knowledge of the Tirthankaras and great souls can only be accessed through complete dedication, reverence, and faith in them.

2. Misinterpretations and Inaccuracies: The reviewer systematically points out numerous errors and misrepresentations in the German book across various chapters:

Concept of Suffering vs. Flaws: The book states Jinas conquered suffering, but the reviewer clarifies they conquered flaws and attachments. Suffering arises from the impact of karmas (like Asata Vedaniya Karma), and even enlightened beings can experience their residual effects, though their experience of it is different.
Origin of Jainism: The book suggests Jainism originated centuries before Gautama Buddha. The reviewer strongly refutes this, stating Jainism is immeasurably ancient and eternal, with its current form originating countless years before Buddha, referencing the concept of time cycles and the history of Lord Rishabhdev.
Tirthankaras:
- The book describes the Tirthankaras' lifespans and heights, suggesting a gradual decrease, but finds the later figures more plausible and questions the historicity of the earlier ones.
- The reviewer defends the Jain scriptures (Agamas) as the authoritative source for the Tirthankaras' lives, lifespans, and heights, highlighting the Tirthankaras' omniscience and truthfulness. He argues that the decreasing lifespans and heights are consistent with the current descending time cycle (Avasarpini).
- He criticizes the book for suggesting that only the last two Tirthankaras (Parshvanath and Mahavir) are historically verifiable.
Use of Language and Reverence: The reviewer criticizes the book's casual use of names for Tirthankaras and revered Jain monks (e.g., "Mahavir," "Parshvanath," "Hemchandrasuri," "Bhadra Bahuswami" instead of the respectful "Bhagwan Mahavir," "Bhagwan Parshvanath," "Pujya Pad Hemchandrasuri," "Shri Bhadra Bahuswami"). This, he states, is disrespectful.
Jain Philosophy (Jeev, Karma, etc.): The reviewer defends the Jain principles of soul (Jeev), karma, Syadvada, etc., as based on reality and the profound study of Tirthankaras. He stresses that these principles are not arbitrary but are the result of the soul's liberation from karmic coverings.
Omniscience of Tirthankaras: The reviewer strongly asserts the Tirthankaras' omniscience, supported by their detailed and accurate descriptions of the universe, soul, karma, etc., without any scientific instruments or extensive research. He contrasts this with modern science's lengthy and costly research processes.
Uniqueness of Jain Scriptures: He emphasizes that Jain scriptures offer profound insights into the universe and its elements, unmatched by other religions.
Historical Claims about Parshvanath: The reviewer corrects the book's assertions about Parshvanath's teachings, clarifying that the four great vows (Mahavratas) implicitly included celibacy under the vow of renunciation of possessions, and that the scripture accurately reflects the teachings of all Tirthankaras.
Mahavir's Life and Asceticism: He criticizes the book's portrayal of Mahavir as a common young man from a good family, failing to grasp his spiritual depth, detachment, and the significance of his ascetic practices. He also corrects the book's misinterpretation of Mahavir's departure from a Tapas ashram as a dispute with Parshvanath's followers.
Nature of Enlightenment: The book suggests Tirthankaras achieved enlightenment through extensive contemplation. The reviewer states enlightenment is not achieved through such intellectual contemplation but through the eradication of karmas.
Mahavir's Nature vs. Buddha's: The book contrasts Mahavir's "narrow" nature and withdrawal from society with Buddha's "broad" nature and service to society. The reviewer vehemently rejects this, calling it a misrepresentation and a deliberate attempt to diminish Mahavir's stature. He highlights Mahavir's compassion and power, citing his encounter with Chandakaushik.
Gautam Swami's Enlightenment: The book suggests Gautam Swami's enlightenment occurred on the night of Mahavir's nirvana, causing him to stop preaching. The reviewer clarifies that enlightenment is not the cause for stopping preaching and that Gautam Swami attained Kevalgyan on Kartik Sud 1st. He explains that after becoming a Vitaraga, the responsibility of leading the sangha was transferred.
Schism between Shvetambars and Digambars: The reviewer corrects the book's explanation of the schism, stating that the Tirthankaras' practices regarding clothing varied based on the time cycle and the specific Tirthankara, not that Parshvanath's followers were lenient and Mahavir's were strict. He clarifies that both Shvetambars and Digambars accept all 24 Tirthankaras and criticizes the book's historical inaccuracies regarding this division.
Value of Jain Scriptures: The reviewer expresses dismay at the book's dismissal of Jain scriptures as uninteresting, repetitive, and lacking literary merit. He asserts that the Agamas are filled with profound truths and provide immense joy and spiritual upliftment. He attributes the book's negative view to the author's lack of understanding and spiritual insight.
Historical Figures and Jainism: The book suggests Jains adopted figures like Bharat and Sagar from the Ramayana and Mahabharata. The reviewer refutes this, stating that these figures were Kshatriyas and historically significant, and that Jainism's lineage, including Bharat Chakravarti as Rishabhdev's son, is accurate. He argues that attributing these figures to Jainism is not a perversion but a testament to their historical context.
Jainism and Brahmanism: The reviewer criticizes the book's assertion that Jainism is Brahman-hostile and places Kshatriyas above Brahmins. He highlights that many prominent Jain Acharyas were Brahmins by birth, demonstrating Jainism's inclusive nature. He explains that Mahavir's birth into a Brahmin family initially, before being transferred to a Kshatriya womb, was due to past karma, not a rejection of Brahmanism.
Nature of Jainism: The book labels Jainism as atheistic, human-worshipping, spiritual, moral, world-renouncing, indifferent, and leading to nirvana. The reviewer clarifies that Jainism is not atheistic but believes in the divine nature of liberated souls (Paramatmas). He stresses that God is not a creator but a guide, and following His teachings leads to liberation.
Concepts of Time and Karma: The reviewer corrects several misconceptions regarding Jain concepts of time (kala) and karma, such as the nature of past and future time, the presence of "pradeshas" in time, and the specific functions of karmas like Darshanavarniya and Vedaniya. He emphasizes that true understanding comes from studying his own detailed books on these topics.
Rituals and Superstitions: The reviewer distinguishes between genuine Jain practices and external customs or superstitions that might be adopted by some Jains. He argues that these external practices do not invalidate the core principles of Jainism. He defends the practice of idol worship as a means of remembering and connecting with the divine.

3. Overall Critique of the Book's Approach:

The reviewer believes the author has compiled information from various sources without a deep understanding of Jain principles, leading to superficial and inaccurate conclusions.
He criticizes the book for not acknowledging the profound historical and spiritual significance of Jain texts and practices.
The reviewer concludes that the book, "Der Jainismus," is unworthy of praise and is detrimental to the true understanding of Jainism.

In essence, the review is a passionate defense of Jain principles and scriptures against what the reviewer perceives as an uninformed and disrespectful critique by an external scholar. Munishri Malaykirtivijayji aims to correct the record and highlight the profound and accurate nature of Jain teachings, emphasizing the necessity of spiritual guidance for genuine comprehension.