Jain Darshan Anuwad Granthno Parichay

Here's a comprehensive summary of the provided Jain text in English:

The text, titled "Jain Darshan Anuwad Granthno Parichay" (Introduction to Jain Philosophy Translation Books) by Nagin J. Shah, is a review of the translation work of Pandit Bechardas Doshi, focusing on his contributions to Jain philosophy. The review highlights Pandit Bechardas's significant impact on the field, even though his primary interests were grammar and linguistics.

The author, Nagin J. Shah, praises Pandit Bechardas for his profound contributions to Jain philosophy, particularly his co-editing of Abhaydeva Suri's commentary on Siddhasena Divakara's Sanmatitarka Prakarana. However, the primary focus of this review is Pandit Bechardas's Gujarati translation of Gunaratna's commentary on Acharya Haribhadra Suri's Shad Darshana Samucchaya (Collection of Six Philosophies).

Shah emphasizes the extensive and insightful 120-page preface that Pandit Bechardas provided with this translation. This preface offers detailed historical information about Haribhadra Suri's life and works, as well as Gunaratna. Shah notes that Pandit Bechardas, unlike those who preferred dry logic and debate, was drawn to principles that purified life and favored synthesis.

The review highlights Pandit Bechardas's syncretic approach to different philosophies, noting that he, like Haribhadra, considered Kapila, Sugata (Buddha), and Jin (Jina) as valid authorities. Pandit Bechardas believed that differences in teachings stemmed from the varying levels of the audience. He advocated for understanding the essence of teachings rather than engaging in debates.

Shah quotes Pandit Bechardas's perspective on various philosophies to illustrate this point:

• On Ishvaravada (Theism): A seeker of liberation shouldn't harbor the notion of being a doer ("I am doing") but should surrender all actions to God. Such a person would not grieve even at significant loss. True Advaita followers have no sense of "mine" or "yours," nor can they have enemies or friends.
• On Kshanikavada (Momentariness/Buddhism): A follower of momentariness wouldn't cling to their body as permanent. Instead, they would embody the transience of the world without attachment.
• On Karmavada (Karma Theory): The goal of Karmavada is to highlight the strangeness of the world and bring stability to the soul, not to scrutinize others' accounts or to blame Ishvara for the actions of theists.

The review then delves into Pandit Bechardas's insights on specific philosophical schools, mentioning his frequent reference to Anandghanji's Shri Naminathastavan to demonstrate the practical application of six philosophies in life.

Regarding Charvaka Darshana (Materialism), Pandit Bechardas expresses his belief that this ancient Indian philosophy, in a land that valued ethics and righteousness, did not advocate for violence, falsehood, theft, adultery, or the Charvaka tenet of "drink ghee even if it requires debt." He quotes Paramayogi Anandghanji's view that "The seed of Lokayata is from the womb of Jinavara," suggesting a deeper interpretation.

Shah further elaborates on the "remarkable and novel" notes within the preface. He provides examples:

• A detailed note on Buddhism and Buddha (p. 63) where Pandit Bechardas argues that the accusation of Buddha being an "anatmavadi" (non-soul theorist) by some later followers due to their logic is ill-considered and incorrect.
• A note on the word "tanmatra" (p. 75) explaining that it can signify the concept of "paramanu" (atom). He compares it to the Jain terms "vayu" and "pradesh," clarifying that "pradesh" in Jain parlance refers to an undivided atom within a collection, not a solitary atom.

These notes, numbering around a hundred, showcase Pandit Bechardas's historical, comparative, and impartial perspective.

The review then analyzes the characteristics of Pandit Bechardas's translation, using a dialogue from an Ishvara-related section as an example. The translation is presented in a clear question-and-answer format between an atheist and a theist. The reviewer emphasizes that Pandit Bechardas's translation is not merely literal but captures the natural flow and idioms of the Gujarati language. He avoids awkward direct translations of Sanskrit sentence structures, which can make translations cumbersome.

Shah points out that Pandit Bechardas skillfully incorporates necessary elaboration when translating from concise Sanskrit to Gujarati, making the text more accessible. He also highlights Pandit Bechardas's use of dialogue style to clearly delineate arguments and counter-arguments. Furthermore, he notes the inclusion of relevant Gujarati verses where appropriate to make the translation engaging. An example is given where a verse refuting the Charvaka view of the body and soul being one is effectively integrated.

In conclusion, Shah states that this translation provides valuable information about Jain philosophy and thoroughly discusses important principles. It covers the attire and conduct of Svetambara and Digambara monks, the nature of Jinesvara, theism, omniscience, the practice of eating only that which is offered (kavalahara), the nine tattvas (principles), soul, matter, atomic theory, and anekantavada (non-absolutism). The translation also provides detailed refutations of opposing viewpoints. Therefore, Shah considers this translation highly useful for understanding Jain philosophy. He concludes by offering his heartfelt tribute to Pandit Bechardas for these two significant contributions to the study of philosophy.