Granth Pariksha Part 03

Here is a comprehensive summary of the Jain text "Granth Pariksha Part 03" by Jugalkishor Mukhtar, based on the provided pages:

Book Title: Granth Pariksha Part 03 (ग्रन्थ-परीक्षा तृतीय भाग) Author: Jugalkishor Mukhtar (जुगलकिशोर मुख्तार) Publisher: Jain Granth Ratnakar Karyalay, Bombay (जैन-ग्रन्थ-रत्नाकर कार्यालय, गिरगांव-चम्बई) Publication Date: September 1934 AD / 1985 Vikram Samvat Catalog Link: https://jainqq.org/explore/010629/1

Overall Purpose: "Granth Pariksha Part 03" is a collection of critical analyses and examinations of several Jain texts, aiming to reveal their true origins, authorship, and authenticity. The author, Jugalkishor Mukhtar, a prominent Jain scholar and former editor of "Jain Hiteshi," argues that over centuries, Jain scriptures have become corrupted and influenced by external traditions, particularly by the "Bhattarakas" (a class of religious leaders who deviated from original Jain asceticism). This book aims to expose these distortions and present a purer understanding of Jain teachings.

Key Texts Examined:

The book primarily focuses on critically evaluating the following Jain texts:

1. Somasen-Trivarnachar (सोमसेन-त्रिर्णाचार): This is the main focus of the current volume.
2. Dharmapariksha (Shretambari) (धर्मपरीक्षा - श्वेताम्बरी): A critical review of a Shvetambara text.
3. Akalank-Pratishthapatha (अकलंक-प्रतिष्ठापाठ): An examination of a text attributed to Akalank Dev.
4. Pujyapada-Upasakachar (पूज्यपाद-उपासकाचार): An analysis of a text attributed to Pujyapada.

Author's Central Argument (as presented in the Preface/Introduction by Nathuram Premi):

The preface, written by Nathuram Premi, lays out the core argument of Mukhtar's work. It draws a parallel between the degeneration of rain water and the corruption of Lord Mahavir's teachings over 1800 years. This corruption has led to various sects, traditions, and schisms within Jainism. Mukhtar's previous work, "Jainacharyaon ka Shasanbhed," demonstrated significant differences among Jain acharyas, supporting the idea that the original teachings have not been preserved perfectly.

The preface highlights several examples of "degeneration" or deviations from original Jain principles found in later Jain literature:

• Caste System and Inter-caste Marriage: While ancient Jain scriptures (like Adinathpurana) allowed inter-caste marriages, modern Jainism prohibits them even within sub-castes, contradicting the broader social mobility envisioned by Mahavir.
• Adoption and Conversion: Adinathpurana allows the initiation and integration of individuals from other faiths, even establishing new lineage systems. However, modern Jainism is shown to be exclusionary, even to the point of rejecting people who associate with Muslims and Christians.
• Acceptance of Converts: The text notes that ancient Jainism accepted individuals from various backgrounds, including those from Mleccha (non-Indian) regions, into monastic life and marriage.

The preface argues that these deviations are a result of external influences and the compromises made by certain Jain leaders (Bhattarakas). The book aims to identify and rectify these distortions, bringing Jainism back to its pure, original form.

Detailed Summary of the Examination of Somasen-Trivarnachar (Pages 14-42):

This section forms the core of the volume.

• Author and Time Period: Somasen, the author of Trivarnachar (also known as 'Dharmarasik'), is identified as one of the modern Bhattarakas, characterized by indulgence and possession of worldly goods. He lived in Vikram Samvat 1665 (1608 AD).
• Compilation Nature: Mukhtar argues that Trivarnachar is not an original work but a compilation. Somasen explicitly states he is composing it by observing the works of Jinasen, Samantabhadra, Gunabhadra, Akalank, Brahmashuri, and Ashadhar.
• Extensive Plagiarism: Mukhtar provides extensive evidence of plagiarism, showing how Somasen lifted large portions of text verbatim or with minor alterations from:
  • Brahmashuri's Trivarnachar: Approximately one-third of Somasen's work is directly taken from Brahmashuri's text.
  • Pandit Ashadhar's works: Texts from Sagar-Dharmamrit and Ashadhar-Pratishthapatha were incorporated.
  • Yashovijaya's Ratnakar-Shravakachar: Portions were copied.
  • Jinasen's Adinathpurana: Several verses were borrowed.
  • Shubchandra's Gyanarnava: Verses on meditation were copied, often with contradictions or misinterpretations that violated Shubchandra's original intent.
  • Bhattaraka Ekshana's Jin-Samhita: Sections were incorporated.
  • Vastunandi-Pratishthapatha, Vastunandi-Shravakachar, Gommatasara, Jina-Chaturvishatika-Stotra, Somadeva-Suriji's Yashastilaka, and others: Numerous verses were collected from various other Jain texts.
• Non-Jain and Contradictory Content: Mukhtar highlights that Somasen also incorporated verses from non-Jain sources, such as Manusmriti, Yajnavalkya Smriti, Katyayan Smriti, Angira Rishi, Harit Rishi, Baudhayana, Narada Rishi, and others. This content often contradicts Jain principles and is presented as if it were Jain doctrine.
• Examples of Contradictions and Non-Jain Influences:
  • Pratigya-Virodh (Contradiction to Declarations): Somasen's stated intention to follow Jinasen's teachings is contradicted by his extensive use of non-Jain sources and deviations from Jain principles, particularly regarding rituals and social customs.
  • Deva, Pitara, and Rishi: The text describes deities, ancestors, and sages encircling humans during excretion, a concept foreign to Jain philosophy.
  • Daily Routines and Rituals: Somasen prescribes specific rituals for mundane activities like brushing teeth, bathing, wearing clothes, and even defecation, often with unique and peculiar "fruit" (phal-shruti) explanations, many of which are borrowed from Hindu traditions.
  • Beliefs on the Day of the Sun (Sunday): Somasen prohibits bathing, brushing teeth, and other activities on Sunday, a concept not found in Jainism but prevalent in Hindu traditions.
  • Concept of "Shudratva" (Becoming a Shudra): Somasen claims that failing to bathe for seven days leads to becoming a Shudra, and not performing Sandhya ritual results in becoming a Shudra in life and a dog after death. These are presented as Hindu beliefs.
  • Shavitva (Impurity related to Death): Somasen's interpretation of impurity rules and their application is critiqued as extreme and inconsistent with Jain principles.
  • Meaning of "Nagna": Somasen's definition of "Nagna" (naked) includes various types of impure or partially clad individuals, deviating from the Jain understanding of Digambara (sky-clad) as the truly naked state.
  • "Adhauta" (Unwashed): Somasen considers clothes washed by women, slaves, or servants as "Adhauta," which is seen as a denigration of these groups and contrary to Jain principles of inclusivity.
  • Unusual Results of Applying Oil: Somasen attributes specific, often bizarre, consequences to applying oil on different days of the week, a practice rooted in Hindu astrology rather than Jain ethics.
  • Prohibition of Bathing on Sunday: This prohibition is highlighted as a clear borrowing from Hindu customs.
  • Mourning Periods: Somasen's rules for mourning periods and their exceptions are criticized for inconsistency and deviation from established norms.
  • "Pippaladi" Worship: The text details Somasen's prescription of worshipping the Pippal tree and performing fire rituals for it, a practice clearly originating from Hindu traditions and considered "Devemoodhata" (delusion about deities) or "Lokamoodhata" (delusion about the world) in Jainism.
  • "Arka Vivaha" (Marriage with the Arka Tree): Somasen recommends marrying an Arka tree to avert widowhood, a practice rooted in Hindu superstitions and deemed illogical and harmful.
  • "Tyaga" or "Talaq" (Divorce): Somasen prescribes divorce for women under specific circumstances (e.g., barrenness, only daughters, death of children, incompatibility), which contradicts Jain marital ethics.
  • "Stri-Punarvivaha" (Remarriage of Women): Mukhtar notes that Somasen makes provisions for remarriage for divorced or widowed women, which is controversial and seen as a deviation from traditional Jain practices.
  • "Pindadana" and "Shraddha" (Rituals for Ancestors): The text extensively details the Hindu rituals of Pindadana and Shraddha, including specific mantras and procedures, which are entirely foreign to Jainism.
  • "Tarpana" (Water Libations): Somasen prescribes Tarpana rituals for deities, sages, and ancestors, a practice strongly criticized as purely Hindu and absent from Jain scriptures.

Critical Examination of Other Texts:

• Dharmapariksha (Shretembarī): Mukhtar points out that this Shvetambara text, written in Vikram Samvat 1645, is largely a copy of the Digambara text "Dharmapariksha" by Amitagati (written in Vikram Samvat 1070). Padmasagar Gani, the author, is accused of extensive plagiarism, altering verses, and changing the context to align with Shvetambara beliefs, even obscuring Amitagati's name. The analysis highlights how this attempt to adapt a Digambara text led to inconsistencies and contradictions within the Shvetambara version.
• Akalank-Pratishthapatha: Mukhtar questions the attribution of this text to the famous Bhattarak Akalank Dev (8th century AD). Based on stylistic differences, literary borrowings from later works (like Gyanarnava, composed around 11th century AD), and the incorporation of Jinasen's Adinathpurana, Mukhtar concludes that this text was likely created much later, possibly around the 13th-15th century AD, by a Bhattarak named Mahakalank Dev who misrepresented his work as that of the original Akalank Dev.
• Pujyapada-Upasakachar: Mukhtar investigates the authorship of this text. While it's attributed to Pujyapada, it's unclear which Pujyapada. Comparing the printed text with manuscript versions, Mukhtar finds significant discrepancies in the number of verses and the presence of "Kshepaka" (interpolated) verses. He also finds that Somasen's Trivarnachar borrowed from this text. The analysis suggests that the printed version might not accurately represent the original work of Pujyapada, the author of Sarvarthasiddhi.

Conclusion and Call to Action:

Mukhtar concludes that "Somasen-Trivarnachar" is largely a compilation, riddled with plagiarism from both Jain and non-Jain sources, and filled with deviations and contradictions from authentic Jain teachings, particularly those of Jinasen. The author criticizes Somasen and the Bhattarakas for introducing Hindu customs and superstitions into Jainism, thereby corrupting its original purity.

The book serves as a wake-up call to the Jain community to critically examine religious literature, distinguish genuine Jain teachings from later interpolations and external influences, and uphold the true spirit of Jainism, emphasizing independent thought and adherence to rational principles rather than blind faith. The author urges scholars to continue this critical work to safeguard the integrity of Jain scriptures.