Jain Agam Ane Mansahar Aetihasik Charcha - Book Summary

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Book Title: Jain Agam ane Mansahar Aetihasik Charcha (Jain Agamas and Non-Vegetarianism: A Historical Discussion) Author: Vijayshilchandrasuri (Shilchandrasuri) Publisher: ZZ_Anusandhan Catalog Link: https://jainqq.org/explore/229286/1

This book, "Jain Agam ane Mansahar Aetihasik Charcha" by Vijayshilchandrasuri, delves into a historical debate surrounding the interpretation of certain passages in Jain Agamas concerning vegetarianism. The author highlights that history contains numerous known and unknown events, and uncovering the unknown brings great satisfaction to the curious mind.

The core of the discussion revolves around the work of the renowned German scholar Dr. Hermann Jacobi, who edited and published Jain Agamas. During his work on the Shri Acharangasutra, Dr. Jacobi concluded that Jain scriptures contained injunctions related to non-vegetarianism. He publicly presented this as a "special research" in his papers. This naturally provoked a strong reaction from the Jain community and Acharyas, who asserted the established understanding that Jain Agamas do not permit non-vegetarianism.

The text details a significant exchange that took place approximately 113 years prior to the writing of this book. Prominent saints from the Tapagachha Jain Sangha, including Panhyas Shri Gambhirvijayji, Muni Nemivijayji, and Muni Anandasagarji, were actively involved in refuting Dr. Jacobi's findings. Discussions and counter-arguments were published in the "Mumbai Samachar" newspaper, and correspondence was exchanged between the parties.

The book presents four key documents from this historical debate:

An article by Pt. Gambhirvijayji: Written in Gujarati, this article offers a clear and profound interpretation of specific sutras (verses) from the Acharangasutra. It explains how a scholar possessing deep scriptural knowledge and lineage (guru-parampara) can provide such interpretations. Pt. Gambhirvijayji meticulously proves the point that "Jain monks do not, and did not, consume non-vegetarian food." He also elaborates on the sutra's indication of the external use of non-edible substances for critical reasons like severe illness.

A crucial point of understanding, as highlighted by the author, is that the words in the sutras are often ambiguous. While their primary meaning might relate to meat, Sanskrit scholars and Acharyas strongly adopted interpretations based on Nighantu (lexicography/herbal science), giving them a botanical meaning, a practice that continues today. Pt. Gambhirvijayji, following the tradition of commentators and elders, accepted these primary meanings of the sutras. He argues that while the external use of substances like meat might be accepted as an exception in exceptional circumstances, its consumption as food is strictly prohibited and invalid. He even categorizes Acharyas who, using the Nighantu Shastra, derived botanical meanings for these words and thus prohibited the use of meat in any form, as those who spoke untruths, when viewed from his specific traditional perspective. The author suggests that a relative perspective can resolve these apparent contradictions, emphasizing that ultimate truths are accessible to those with extensive knowledge. The writing year of Pt. Gambhirvijayji's article is not mentioned, but it is estimated to be around V.S. 1953-54. A handwritten copy of this article by the author is preserved in the manuscript library of the Tapagachha Jain Sangha in Bhavnagar.
A detailed letter from Muni Nemivijayji and Muni Anandasagarji to Dr. Jacobi, titled "Pariharyamimamsa": Published in V.S. 1954 in the "Mumbai Samachar" newspaper, this letter was a response to an article by Dr. Jacobi and Max Müller. A copy of their article was received by Muni Nemivijayji and Muni Anandasagarji in Stambhatirth-Khambhat from a householder named Heerji Khimji Kayani. Their detailed response, compiled into a booklet called "Pariharyamimamsa," refutes the claims of the scholars. They cite evidence from various scriptures like Nighantu and commentaries, along with diverse logic and reasoning, to disprove the assertion that Jain Agamas permit non-vegetarianism. They also address and refute an article written by a Jain householder that supported the views of the aforementioned scholars, under the title "Shramanoppasakalapalapaprakashah." This booklet was published by Seth Popatlal Amarchand of the Khambhat Jain Shala in V.S. 1955. Compared to the gentle language of Pt. Gambhirvijayji, the language of these younger muniarajos is described as more assertive. The letter also hints at the practice of working collaboratively with esteemed Jain Acharyas who later became renowned for their titles like "Shasan Samrat" and "Agamoddharak."
Dr. Jacobi's reply to the two muni s: In this response, Dr. Jacobi presents arguments and logic to support his assertion that the disputed words in the sutras do not refer to plants but specifically to meat and similar substances. He concludes by stating two significant points: Firstly, he believes this interpretation is correct but acknowledges the possibility of his own misunderstanding, allowing other scholars to interpret it differently if they can. Secondly, he promises that if he publishes a second edition of his edited Acharangasutra, he will definitely include their interpretation as a commentary. The author notes that while Dr. Jacobi's interpretation might have been unauthorized according to tradition, his stance as an external scholar, accepting the primary meaning of the words and presenting his view, is undeniable and must be acknowledged, regardless of personal agreement. The author praises Dr. Jacobi's understanding in accepting the traditional interpretation for inclusion in a commentary, a level of comprehension that few possess. The letter, written in Sanskrit, is so elegantly phrased that one might not realize it was written by a German scholar. Despite disagreeing with his conclusions, his knowledge and thought process are lauded.
The muni s' response to Dr. Jacobi's letter: This response, likely sent from Rajnagar (Ahmedabad) around V.S. 1956, indicates that Dr. Jacobi's letter arrived late. In this letter, the muni s effectively refute the points made by Dr. Jacobi. Notably, they address Dr. Jacobi with respect, using the phrase "Jnanaabhyasavilasavasitaan'hakaranaans Samskrutadhyapakaan" (scholars whose minds are imbued with the joy of studying knowledge). This demonstrates their respectful approach to intellectual disagreement, indicating that differences in opinion did not necessarily lead to conflict or animosity. The author mentions that Nemivijayji had established the "Jain Tattva Vivechak Sabha" in Ahmedabad, which also published a monthly magazine called "Jain Tattva Vivechak." The response was requested under the name of the Sabha's secretary, Shah Keshavlal Amthashah Vakil. However, no further reply from their end has been received.

The author concludes by stating that this chapter of history, though sometimes overlooked, is crucial. Despite this, it is still observed that unqualified individuals sometimes write on this subject without proper understanding. The presented letters and articles aim to provide guidance on this matter and preserve a significant historical page from fading into oblivion.