Jain Abhyas Ma Navin Drushtini Avashyakta

Here's a comprehensive summary of the provided Jain text, "Jain Abhyas ma Navin Drushtini Avashyakta" (The Need for a New Perspective in Jain Studies) by Keshavlal H. Kamdar:

The author, Keshavlal H. Kamdar, expresses his pleasure at the increasing scholarship on Jain literature, philosophy, history, and culture, noting the involvement of institutions like Maharaja Sayajirao University. However, he laments the lack of attention these scholarly publications receive, not only from the general public but also from learned individuals within the Jain community. This lack of engagement is attributed to the limited availability of reviews in common periodicals and newspapers, and the fact that reviewers are often not experts in the specific subjects, leading to incomplete or superficial analyses.

Kamdar focuses on a significant deficiency he perceives in contemporary Jain scholarship, particularly in Gujarati and Hindi publications, although he acknowledges his inability to comment on publications in South Indian languages. While appreciating the quality of editors and the breadth of topics covered (history, philosophy, biography, literature, language), he believes a revolutionary change in the approach to editing and scholarship is necessary.

The core argument of the essay is the essential need to incorporate Western thought and critical methodologies into Jain studies. Kamdar argues that while current Jain scholars accurately present Jain philosophy and justice, drawing extensively from Jain and non-Jain sources, their approach often lacks a comparative dimension with Western intellectual traditions. He highlights that modern Jain authors have done commendable work in comparing with Buddhist and Brahmanical thought, but this needs to be expanded.

Kamdar contends that:

• Western Philosophy and Justice: Western philosophical systems, particularly in their approaches to justice (e.g., Western legal principles mirroring Jain ekanta drushti - one-sided perspective) and determinism (niyati-vad or pre-destination determinism, evident from Plato to Durer), share conceptual parallels with Jain ideas like apeksha-vad (relativism or conditionalism). The lack of engagement with these Western concepts limits the depth and scope of Jain philosophical discourse.
• Critique of Current Scholarship: Many Jain scholars and editors, often monks or lay followers, are not exposed to Western academic disciplines or critical analysis. This results in publications that, while valuable in content, are presented in a traditional style that hinders their comprehensibility and relevance to a broader, international audience. The introductions and historical analyses, in particular, are seen as lacking the rigor and depth expected from a Western critical perspective.
• Examples of Misinterpretation: Kamdar provides two illustrative examples:
  • Vartupal's conquest of Khambhat: He criticizes the common interpretation of Vartupal's defeat of the "Said" of Khambhat as merely a territorial conquest. Kamdar proposes a deeper, socio-economic and military interpretation, likening the Arab traders to European armed trading posts of later centuries and suggesting Vartupal's action was akin to historical figures like Shah Jahan or Chimaji Appa destroying foreign trading settlements that had integrated and armed themselves with local resources.
  • Hiravijayasuri and Akbar: He refutes the notion that Hiravijayasuri's influence on Akbar led to the abolition of the jizya tax, pointing out historical inaccuracies. Instead, he suggests the monks' efforts were aimed at removing violent and irrational administrative practices prevalent under Muslim and Hindu rulers, drawing a parallel to Christian martyrs opposing gladiatorial combat in the Roman Empire.
• Literary and Art Criticism: Kamdar extends this call for a new perspective to literary criticism and art history. He argues that current literary criticism often adheres to old traditions, failing to embrace the broader and more original critical approaches developed in Europe. He notes that art historical analyses often fall into the trap of seeing Ajanta's influence everywhere or making unsubstantiated claims about Jain influence on Muslim art without proper comparative study.
• The Path Forward: To address these shortcomings, Kamdar proposes several solutions:
  • Educational Reform: Jain monks and scholars need to be exposed to Western disciplines. This could involve attending college lectures, obtaining qualifications, and a revolution in the study methods employed by institutions like the Mahavir Jain Vidyalay.
  • Enhanced Libraries and Resources: Libraries and reading rooms should be modernized to provide access to Western academic literature.
  • Integration of Disciplines: Jain scholars should not only study philosophy and justice but also gain knowledge of sociology, political science, economics, and science to avoid errors in their analyses and to contextualize ideas historically.
  • Comparative Study: A comparative study of Western thought is crucial. He suggests Jain monks should be equipped with this knowledge, similar to how Christian clergy pursue theological studies.
  • Embracing the Modern: While acknowledging the historical comparative studies undertaken by Jain monks in the past and the adoption of new practices by the lay community, Kamdar urges the monastic community to also embrace these modern, Western-influenced approaches.

In conclusion, Kamdar believes that by integrating a new, Western-informed critical perspective into Jain studies, the community can achieve greater depth, accuracy, and relevance. This, he argues, would honor the legacy of scholars like Acharya Vijayvallabh Surishwarji and lead to new successes in the field.