Jain Vangamaya Ke Yorapiya Europiya Samshodhak

Here is a comprehensive summary of the provided Jain text, "Jain vangamaya ke Yorapiya Europiya Samshodhak" (European Researchers of Jain Literature) by Gopalnarayan Bahura, in English:

This book, "Jain vangamaya ke Yorapiya Europiya Samshodhak" by Gopalnarayan Bahura, details the significant contributions of European scholars to the study and understanding of Jain literature and philosophy, a process that began over 150 years prior to the text's likely publication period.

The author begins by tracing the early mentions of Jains by Europeans. Buchanan is noted for his 1807 publication detailing his travels through Mysore, Kannad, and Malabar, where he frequently mentioned Jains. He also surveyed Patna and Gaya districts in 1811-12, with his accounts published by V.H. Jackson in 1925, noting Buchanan's visit to the 'nirvana-sthal' (place of liberation) of Mahavir. In 1807, three accounts titled "Account of the Jains" were published in "Asiatic Researches," including Buchanan's and observations based on Lieutenant Colonel Mackenzie's 1797 diary. The text acknowledges that Buchanan's writings, while based on observations, contained inaccuracies and imaginative elements, such as claiming many Rajputs from various regions were Jain, and erroneously stating that the Jaipur king Pratapsing was the son of Jaysingh and that previous Jaipur kings were Jain.

The text then moves to Colebrooke (1765-1837), whose essays on Jainism were more analytical, offering critical commentary on previous research. However, the author clarifies that these were not the very first mentions of Jains by Europeans. As early as the 5th century CE, the Greek lexicographer Hesychios used the term "Genoi" to refer to naked philosophers, a term later scholars have associated with Jains.

A significant milestone in European engagement with Jain literature was the publication of Franklin's "Researches on the Tenets of the Jeynes & Boodhists" in 1827, the first book explicitly titled with "Jain." The catalog compiled by Wilson in 1828 for Mackenzie's collection also referenced works by Delamain and Buchanan on Shravakas (Jains). Later, Calin and Colebrooke published detailed studies of Jain temple inscriptions.

Wilson's 1828 catalog described numerous Jain manuscripts, some personal and some from the Calcutta Sanskrit College. It also listed 44 manuscripts that had reached the East India Company in London. While Colebrooke wrote essays on Hemachandra's Abhidhanachintamani and Kalpasutra, their well-edited versions were not available at the time. It wasn't until 1847 that a German translation of Abhidhanachintamani by Bohtlingk and Ricu was published in St. Petersburg, followed by Stevenson's English translations of the Kalpasutra and Navatattva Prakarana in 1848. Stevenson is recognized as the first scholar to translate the Prakrit Agamas into English.

Weber (1825-1901) is highlighted for editing and publishing the Sh MJJJJjjJjay-Mahatmya by Dhaneshwar Suri in Leipzig in 1858, with a detailed introduction. This was Weber's initial foray into Jain studies, but his later work on the Bhagavati Sutra, published in Berlin between 1866-67, is considered groundbreaking for its linguistic-philological study of Jain literature, even though it is now rare. Weber's "Sacred Literature of the Jainas" was translated into English by Smith, and Windisch provided a detailed account of it in his "Encyclopedia of Indo-Aryan Research." Weber's establishment of fundamental principles based on his study of Jain manuscripts in the Berlin Royal Library are considered indispensable for understanding Jain literature and history. Walther Schubring later compiled a catalog of Jain texts acquired by the Berlin library up to 1944, listing 1127 works.

The acquisition of Jain manuscripts by Berlin was largely facilitated by Bühler, who, along with other scholars, was tasked by the Bombay education department to survey private collections and acquire manuscripts. Reports by scholars like Bhandarkar, Bühler, Kohlhan, and Peterson provided details about these examined manuscripts. These acquired texts were housed at Deccan College, Pune, and are now preserved at the Bhandarkar Research Institute. Bühler secured permission to purchase multiple copies of manuscripts for foreign libraries, enabling many important Jain texts to reach Berlin and be edited by diligent scholars, attracting global attention for their philological insights. The author also credits these Western scholars with guiding Indian scholars in their own research.

Bühler and Weber, through their reports, essays, and independent writings, motivated subsequent researchers. Jacobi's critical edition of the Kalpasutra (1867) clearly shows Bühler's influence. Similarly, Leumann's (1856-1931) Aupapatika Sutra (1883) bears Weber's distinct mark. Both works are considered excellent resources for ancient philology. Jacobi's introduction to the Kalpasutra serves as a background for much of the research done in this field. He dispelled doubts regarding the antiquity of Jainism and Buddhism, establishing that Jainism predates Buddhism. He argued that Mahavir was not the originator of Jainism but rather a refiner of the teachings of Parshvanatha, who predated Mahavir by 250 years, and that Mahavir's nirvana occurred in 477 BCE. The Topra inscription suggests that Ashoka the Great was familiar with Jains as "Nigranthas."

Observing the progress of Jain research in Europe, Pischel hoped for the establishment of a Jain text publication committee, but this aspiration remained unfulfilled. However, it did spur consciousness within the Indian Jain community, leading organizations like Agamodaya Samiti to actively publish Jain texts with commentaries, Prakrit and explanatory notes. This was beneficial as the manuscripts initially available to European scholars were often in a disorganized state, making them difficult to decipher. The presence of additional Indian scholars greatly facilitated the work of European researchers, fostering their interest.

Leumann further studied Jain principles and worked on essential sutras, offering his views on Jain narratives. Hertel conducted extensive research on these narratives, particularly based on literature from Gujarat, and explored parallel foundational stories in non-Indian literature. Hertel noted that the Sanskrit used in Jain stories often reflected spoken language with incorporated Prakrit or regional dialect words, indicating an "ancillary imprint" rather than strictly classical grammar. The vocabulary of Jain Sanskrit is characterized by its inclusion of Prakrit words, Sanskritized folk language, words from various grammars, and words of unknown origin.

The importance of bibliographies for literary and historical research is emphasized, with Klatt initiating the compilation of a vast index of Jain authors and texts, estimated to be 1100-1200 pages. Tragically, Klatt fell ill and passed away before completing his work, though Weber and Leumann managed to print 55 sample pages. Following Klatt, Guerinot published "Essai de Bibliographie Jaina" in 1906 and a treatise on Jain inscriptions two years later. Lüders also shed light on Jain pattavalis (lineages) and traditions in his catalog of Brahmi inscriptions.

George Bühler is credited with the initial attraction to Jain literature. During his 17 years in the service of the Bombay Presidency, he significantly contributed to the revival of Indian, especially Jain, literature. This led to the publication of catalogs of collections, original texts of unknown works, chūrṇis (commentaries), and avachūrṇis, prompting many foreign scholars to write and continue writing critical essays.

Mrs. S. Stevenson, a Christian missionary in Gujarat, published "The Heart of Jainism" in 1915, offering a thorough review of the Digambara sect. Prior to this, she published her commentary on "Modern Jainism" from Oxford in 1910. Mürirot authored "The Religions of the Jainas" in 1926, which generated considerable academic discussion. A year earlier, Glasenapp's "Der Jainismus, Eine Indische Erlosungureligion" (1925) provided a comparative review of Jainism and other Indian religions. Glasenapp also wrote another book commenting on representative works of Jain literature.

For a long time, Indian Jains had limited awareness of the extent and nature of research being conducted on their literature abroad. They were primarily exposed to works published in English, with research in German and other Western languages remaining largely inaccessible. Consequently, the scope of Western scholarly efforts was often confined to what was translated or published in English. For instance, only the English portion of Jacobi's work was known, while much of it remained obscure. Nevertheless, the material available in India was sufficient for Jacobi to receive the title "Jaindarshanadivakar" in 1914. Professor Jacobi is recognized as a leading scholar in the scientific research of Prakrit literature. Currently, Walther Schubring is a renowned scholar of Jain research, having made significant contributions with his book "Doctrine of the Jains."

The author concludes by emphasizing that these foreign scholars were the first to initiate efforts for the revival of Indian culture and laid the groundwork for future researchers. While acknowledging that not all their assertions may be fully proven, the author commends the scientific and robust research methodology they introduced.