Jain Nibandh Ratnakar

This is a summary of the Jain text "Jain Nibandh Ratnakar" by Kasturchand J Gadiya, based on the provided pages. The book is a collection of essays and biographies related to Jainism.

Here's a breakdown of the key elements and content:

1. Introduction and Publisher Information:

• The book is titled "Jain Nibandh Ratnakar" (Jewel Treasury of Jain Essays).
• The author and publisher is Kasturchand J Gadiya.
• The catalog link is provided for reference.
• It is explicitly stated that this is for "Jain Education International For Private and Personal Use Only."
• The publication date is indicated as around 1912 (Samvat 1969).
• The printing was done at City Printing Press, Dalgadwada, Ahmedabad.
• The introductory section highlights the need for a Hindi language publication to connect the Jain community, understand their sentiments, welfare, losses, and the condition of various temples and holy places.

2. Editorial Note by Kasturchand J Gadiya:

• Kasturchand J Gadiya expresses his long-held desire to serve the Jain community by publishing this collection of essays.
• He mentions that the initiative for "Hindi Jain" (likely a publication or movement) began with him.
• The book, "Jain Nibandh Ratnakar," is presented as a fulfillment of this desire to provide diverse reading material to the readers and encourage their enthusiasm for Jain service.
• He expresses gratitude to the Jain monks and other community members who contributed essays.
• He apologizes for any inaccuracies or printing errors due to the challenges of working alone and the printing process in Ahmedabad, involving proofreading and transportation.
• He also explains that some articles were delayed, leading to the publication of the current volume, with the intention to publish remaining articles in a second part.

3. Table of Contents (Anukramanika):

The book includes essays on various topics and biographies of prominent Jain figures:

• Essays/Topics:
  • "Sattattva Mimamsa" (Discourse on True Principles) - Authorship attributed to Muni Ladhivijay.
  • "The harmful custom of performing rituals after death."
  • "Crying and mourning after death are harmful."
  • "The importance of Jain education."
  • "Education reform."
  • "Devotion to God."
  • "The nature of God, Guru, and Dharma."
• Biographies:
  • "Life history of Ganiji Kevalchandji Maharaj."
  • "Life history of Shrimad Hiravijay Suriji Maharaj."
  • "Shrimad Hiravijay Suriji Maharaj and Emperor Akbar."

4. Portraits (Chitra Parichay):

The book features portraits of several distinguished Jain personalities:

• Shrimad Acharya Vijayanand Suri-Atmaramji Maharaj
• Danveer Seth Raosaheb Kesari Singhji (Kottanwale) of Ratlam
• Shrimad Jain Dharmopadeshak Muni Ladhivijayji Maharaj
• Ganiji Kevalchandji Maharaj
• Ganiji Balchandji of Khamgaon
• Shriyut Seth Saheb Laxmichandji Ghiya, Provincial Secretary, Shri Jain Shwetamber Conference, resident of Partapgarh
• Shriyut Seth Saheb Ratanlalji Surana, resident of Ratlam
• Shriyut Sher Singhji Kothari, resident of Sailana, former preacher of Shri Jain Shwetambar Conference
• Shrimad Hiravijay Suriji Maharaj and Emperor Akbar

5. Dedication:

• The book is dedicated to "Shriman Danveer Raosaheb Kesari Singhji (Kottanwale) of Ratlam."
• He is praised as a leader and pillar of the Jain community, always dedicating his mind, body, and wealth to religious activities and the progress of the community and Dharma.
• His title of "Raosaheb" is acknowledged as a recognition from the King of England, George V.
• The author expresses his heartfelt thanks and offers this small book as a tribute.

6. Detailed Content Summary of Key Sections:

• "Sattattva Mimamsa" by Muni Ladhivijay:

  • This essay discusses the fundamental difference between Samayaktva Dharma (Righteousness/True Faith) and Mithyatva Dharma (False Faith/Wrong Belief).
  • It emphasizes that Samyaktva leads to happiness in this life and a good rebirth, eventually to liberation (moksha).
  • Mithyatva leads to suffering, rebirth in lower realms, and ultimately hell.
  • The author stresses the importance of following the words of the omniscient Jina Deva for attaining Samyaktva, as opposed to the unreliable words of limited-knowledge individuals that lead to Mithyatva.
  • Jain teachings are presented as unbiased and free from contradictions, unlike other faiths with multiple interpretations due to their limited-knowledge founders.
  • The essay then delves into a philosophical debate, likely with a Nastik (materialist/atheist) viewpoint, discussing the nature of the soul (Atma).
    • The Nastik argues that the soul is an product of material elements and ceases to exist with the body, denying any afterlife or separate soul. They rely on direct perception (Pratyaksha) as the only valid means of knowledge.
    • The Astik (believer in the soul) counters by arguing that the "I am" (Aham) consciousness itself indicates the soul, even when experiencing sensations like "I am thin" or "I am fat," and that knowledge is an attribute of the soul.
    • The debate continues, discussing the limitations of senses, the concept of cause and effect (Anvay-Vyatirek), the problem of consciousness in a dead body, and the validity of inference (Anuman) and scriptural testimony (Agam).
    • The Astik progressively refutes the Nastik's arguments, emphasizing the soul's inherent consciousness, the impossibility of consciousness arising from inert matter, and the limitations of sensory perception alone to prove or disprove the soul.
    • The discussion touches upon various schools of thought, including Buddhist (Kshanikvad/Momentariness) and Nyaya (Logic), with the Jain perspective (Astik) being defended.
    • The concept of karma and its role in determining rebirth and suffering is implicitly present in the debate.
    • The essay highlights the Jain emphasis on self-realization and the soul's potential.

• Critique of Other Religions (Buddhism, Nyaya, Samkhya, Mimamsa):

  • The book engages in detailed refutations of the philosophical tenets of other Indian religious and philosophical schools.
  • Buddhism (Kshanikvad): The essay criticizes the doctrine of impermanence, arguing that it leads to contradictions regarding causality, the continuity of the soul, and the very possibility of knowledge and memory. The Jain viewpoint of eternal substance with changing attributes is implicitly defended.
  • Nyaya: The Nyaya philosophy's emphasis on certain categories (Prameya) and its system of logic are discussed. The essay critiques their definition of "Pramana" (means of knowledge) and their enumeration of "Prameya" (knowable objects), arguing that many of their categories are either subsumed within the soul itself or are incorrectly defined. The concept of "Chhal" (trickery/sophistry) in debate is also condemned.
  • Samkhya: The Samkhya philosophy's concept of Purusha (soul) and Prakriti (primordial matter) with its three Gunas (Sattva, Rajas, Tamas) is discussed. The essay criticizes the Samkhya view of the soul as a passive observer (bhokta) but not an actor (karta), highlighting the logical inconsistencies arising from this separation.
  • Mimamsa: The Mimamsa school's reliance on Vedic rituals and the concept of performing sacrifices (Yajna) involving animal slaughter for the appeasement of deities is strongly condemned as being contradictory to true Dharma, which is inherently rooted in Ahimsa (non-violence). The essay argues that such rituals are not only irreligious but also cause harm and suffering.

• The Importance of Jain Dharma and its Core Principles:

  • The book asserts the supremacy of Jain Dharma, emphasizing its logical coherence, absence of contradictions, and its foundation in Ahimsa (non-violence) and Syadvaad (the doctrine of conditioned predication/multiplicity of viewpoints).
  • The core principles of Jainism – Deva (pure souls considered as gods), Guru (ascetics who follow the path of liberation), and Dharma (the path of righteousness, characterized by Ahimsa, truth, non-stealing, celibacy, and non-possession) – are explained.
  • The true nature of Jain deities is described as liberated souls (Siddhas) or highly advanced souls (Arhats) free from all passions and afflictions, not beings who interfere in worldly matters.
  • The qualities of a true Jain Guru (ascetic) are detailed, emphasizing their adherence to strict vows, self-control, and their role in guiding others towards liberation.
  • The concept of Dharma is explained as rooted in Ahimsa, with a detailed discussion of different types of Daya (compassion).

• Biography of Ganiji Kevalchandji Maharaj:

  • This is a detailed biographical account of a prominent Jain scholar and ascetic, Ganiji Kevalchandji Maharaj.
  • It covers his birth, parents, early life, his deep spiritual inclination from a young age, and his formal initiation into asceticism (Deeksha) under Acharya Tarachand Suriji Maharaj.
  • His intellectual prowess, sharp memory, mastery of various philosophical and scientific disciplines (grammar, poetry, logic, medicine, astrology, etc.), and his unwavering commitment to Brahmacharya (celibacy) are highlighted.
  • His appointment to the prestigious position of "Yuvarajpad" (crown prince of the monastic order) by his Guru due to his exceptional qualities is mentioned.
  • The narrative describes his exemplary conduct, his deep devotion to his Guru, his ability to manage schisms within the monastic order, and his significant role in organizing religious pilgrimages (Sanghs).
  • His travels across various regions of India, the respect he commanded from rulers and common people alike, and his profound spiritual practices are detailed.
  • The biography also includes descriptions of his interactions with prominent figures, including rulers like Thakur Sahab Bhabhut Singhji and the reverence shown to him.
  • His passing away at the age of 83 is recounted, along with miraculous events witnessed after his death, which are interpreted as signs of his spiritual attainment. The biography is supplemented by a poetic tribute.

• Essay on "Mano Nigrah" (Control of the Mind) by Chandanmal Nagori:

  • This essay emphasizes the mind as the primary cause of both bondage and liberation.
  • It highlights the difficulty of controlling the mind, comparing it to a wild animal caught in a hunter's net.
  • The author uses poetic verses and analogies, including those from Anandghanji Maharaj, to illustrate the restless nature of the mind and the need for persistent effort, spiritual practice, and the guidance of a Guru to subdue it.
  • The essay advocates for practices like meditation, devotion to God, and adherence to Jain principles to achieve mental control and ultimately liberation.

• Essay on "Ishwar Bhakti" (Devotion to God) by M P Kothari:

  • This essay addresses the concept of God and devotion, particularly in the context of contrasting it with atheistic or purely materialistic views.
  • It argues for the existence of God, not as an interfering deity but as the supreme, unblemished, all-knowing, and all-pervading soul or consciousness.
  • The essay defends the Jain concept of God (Arhats and Siddhas) as those who have achieved liberation through their own efforts and adherence to Dharma, rather than a creator god.
  • It discusses the validity of inference and scriptural testimony in knowing God, and emphasizes that true devotion requires purification of the mind and adherence to the path of righteousness.
  • The essay also touches upon the importance of right faith, right knowledge, and right conduct (the Three Jewels of Jainism) in attaining spiritual well-being.

• Essay on "Jain Shabd ka Mahatva" (The Importance of the Word 'Jain'):

  • This essay delves into the etymology and meaning of the word "Jain."
  • It explains that "Jain" is derived from "Jin," meaning one who has conquered their inner enemies (passions and karma).
  • The essay highlights the timelessness and universality of Jain Dharma, tracing its origins to the first Tirthankara, Lord Rishabhdev, and emphasizing its continuity through all Tirthankaras.
  • It underscores the comprehensive nature of Jain teachings, covering the Panca Parameṣṭhi (Arhat, Siddha, Acharya, Upadhyaya, Sadhu) and the nine tattvas (principles).
  • The essay asserts that true Jainism is about following the teachings of the Jinas and living by the principles of Ahimsa, truth, and self-control, regardless of one's background.

• Essay on "Mrityu ke baad Nukta karne ka Hanikarak Rivaj" (The Harmful Custom of Performing Rituals After Death):

  • This is a lengthy and critical essay denouncing various post-death rituals prevalent in society, particularly within the Jain community.
  • The author, Kasturchand J Gadiya, argues that these rituals are harmful, financially draining, and based on ignorance and superstition rather than genuine religious principles.
  • He specifically criticizes the custom of feasting and giving alms to Brahmins (especially those who perform such rituals for monetary gain) and the practice of excessive mourning and weeping.
  • The essay cites scriptural references from various traditions (including Manusmriti, Haribhadra Suri, and others) to demonstrate that such elaborate rituals are either discouraged or even prohibited.
  • He highlights the financial burden these customs place on the bereaved families, especially the poor, leading to debt and social degradation.
  • The author strongly advocates for abandoning these harmful practices and channeling resources towards acts of true piety, charity, education, and the welfare of the community.
  • He calls upon the community leaders, monks, and scholars to actively promote these reforms and educate the people about the true meaning of Dharma and compassion.

• Essay on "Mrityu ke baad Rona Peetna" (Crying and Beating the Chest After Death):

  • This essay continues the critique of harmful death rituals, focusing specifically on the excessive mourning, weeping, and physical self-harm (beating the chest, tearing hair) that are prevalent.
  • The author argues that such displays are a sign of ignorance and attachment, stemming from "Art Dhyan" (mournful meditation), which is considered detrimental to spiritual progress and can even lead to unfortunate rebirths.
  • He contrasts this with the wisdom of learned individuals who understand the transient nature of life and focus on virtuous actions and spiritual remembrance of the departed rather than outward displays of grief.
  • The essay discusses the negative physical and mental consequences of excessive mourning, including the impact on the mourner's health, the emotional distress caused to the deceased's soul (as per some beliefs), and the superficiality of performative grief.
  • The author urges the community, especially women, to abandon these wasteful and harmful practices and instead focus on virtuous deeds, remembrance of God, and spiritual practices that benefit both the departed and the living.
  • He emphasizes the importance of self-control, equanimity, and understanding the principles of karma and rebirth.

Overall Impression:

"Jain Nibandh Ratnakar" appears to be a significant work that aims to educate and reform the Jain community by providing spiritual and philosophical insights, correcting erroneous customs, and preserving the teachings of Jainism. The essays reflect a blend of philosophical discourse, biographical narratives, and social commentary, all rooted in the Jain tradition. The author's earnest desire to serve and enlighten the community is evident throughout the text.