Jain Bhanu Pratham Bhag

This document is a substantial portion of the first volume of "Jain Bhanu," a Jain text authored by Vallabhvijay. The publisher is Jaswantrai Jaini of Lahore. The book was printed in 1910.

The core of this volume appears to be a refutation of certain doctrines and practices attributed to a sect referred to as "Dhundhuk" or "Sthanakvasi," which the author considers to be outside the mainstream of Jainism. The author, Vallabhvijay, is a disciple of learned Jain monks.

Here's a breakdown of the key themes and arguments presented in the text:

1. Introduction and Call to Discernment:

• The book begins with a prologue emphasizing the difficulty of attaining true religion and the importance of critical examination before accepting religious beliefs. It highlights how people meticulously check the quality of even mundane items but often fail to do so with something as precious as religion.
• The author states that the purpose of the book is to guide readers toward accepting and practicing the "pure dharma" for their own spiritual welfare.

2. Critique of the Dhundhuk Sect:

• The text identifies two major branches of Jainism: Shvetambar and Digambar, both of which, according to the author, accept idol worship as a fundamental principle.
• It traces the origin of the Dhundhuk sect to a disciple named Lavji who, breaking away from his guru, established a new path around the 17th century. This sect is characterized by practices such as tying a cloth over their mouths (mukh-vastrika) and is also known by names like Dhundhak, Sadh-margi, and Sthanakvasi.
• The author strongly asserts that this sect, despite claiming to be Jain, is not truly Jain but an "Jain-abhas" (a semblance of Jainism). Their conduct, dress, beliefs, and teachings are described as being entirely contrary to the principles of Jainism.

3. Refutation of "Satyarth Chandroday Jain" by Parvati:

• A significant portion of the text is dedicated to refuting a book titled "Satyarth Chandroday Jain," allegedly authored by a woman named Parvati. The author accuses Parvati of fabricating her credentials and presenting her views as authoritative.
• Parvati is criticized for using elaborate titles like "Pandita Balbrahmacharini" and "Jainacharya." The author challenges the validity of these titles for women within the Jain tradition, citing scriptures that suggest such claims can lead to negative karma.
• Parvati's work is described as a compilation of unrelated ideas, "a brick from one place, a stone from another, Bhanumati has gathered a family."

4. Concepts of Nay and Nikshep:

• A considerable part of the book delves into the Jain philosophical concepts of "Nay" (standpoint or perspective) and "Nikshep" (categories of classification: Nam, Sthapana, Dravya, Bhava).
• The author painstakingly explains the traditional Jain understanding of these concepts, citing various Jain scriptures and commentaries, often in Sanskrit and Prakrit.
• The author's primary aim here is to demonstrate that Parvati's interpretations and classifications, particularly regarding the four Niksheps and the seven Nays, are flawed and deviate from established Jain teachings.
• The critique often involves detailed textual analysis, comparing Parvati's statements with authoritative texts and commentaries by ancient Jain scholars.

5. Defense of Idol Worship and Rituals:

• The author strongly defends idol worship (Murti Puja) and other rituals practiced in mainstream Jainism, which the Dhundhuk sect often criticizes or disregards.
• The text argues for the importance and validity of Nam (name), Sthapana (installation/representation), Dravya (substance), and Bhava (state of being) Niksheps, asserting that all are essential for understanding Jain philosophy and practice.
• The author provides examples from scriptures, such as the worship of Tirthankaras' names and idols, to support the validity of these Niksheps.

6. Critique of Parvati's Scholarship and Character:

• Parvati's knowledge of grammar and Jain scriptures is questioned. The author points out alleged errors and inconsistencies in her writing, suggesting she lacks genuine scholarship.
• There are also personal attacks, accusing Parvati of pride, jealousy, and misunderstanding.
• The author emphasizes the importance of the guru-disciple tradition and claims that Parvati's approach lacks this crucial element.

7. Scholarly Endorsements and Defense of Atmaramji:

• The author frequently refers to the scholarship of Muni Atmaramji (also known as Vijayanand Suri), a respected Jain scholar. The text includes quotes and endorsements from Western scholars like A.F. Rudolph Hoernle and Hermann Jacobi, highlighting Atmaramji's profound knowledge of Jainism.
• The author defends Atmaramji against criticisms made by Parvati, presenting him as a highly knowledgeable and authoritative figure in Jainism.

8. Arguments on Grammar and Language:

• A significant portion of the text is dedicated to linguistic and grammatical analysis, particularly in Prakrit and Sanskrit. The author argues that a proper understanding of Jain scriptures requires knowledge of grammar, and criticizes the Dhundhuk sect for their perceived lack of such knowledge.
• The author meticulously breaks down Prakrit and Sanskrit verses, explaining their grammatical structure and meaning to counter what they see as misinterpretations by Parvati and the Dhundhuk sect.

Overall Tone: The tone of the book is polemical and strongly critical of the Dhundhuk sect and Parvati's work. The author uses forceful language, logic, scriptural references, and even personal criticisms to establish his arguments. The overarching goal is to defend the traditional Jain path, which includes idol worship and adherence to established scriptural interpretations, against what he perceives as a corrupting influence.

In essence, "Jain Bhanu, Pratham Bhag" is a comprehensive theological and polemical work aimed at defending mainstream Jainism against a specific dissenting sect and an individual author whose writings are seen as undermining core Jain principles.