Jain Vidvanoni Sanshodhanni Drashti

Here's a comprehensive summary of the provided Jain text, focusing on the core arguments and examples presented by Bechardas Doshi:

The article, "Jain Vidvanoni Sanshodhanni Drashti" (The Research Perspective of Jain Scholars) by Bechardas Doshi, published in Prabuddha Jivan in 1948, advocates for a critical and analytical approach when interpreting Jain scriptures and traditions, rather than accepting them literally. Doshi argues that many accounts in Jain texts, while conveying profound spiritual truths, are expressed using allegorical and poetic language that can be easily misunderstood if taken at face value.

Key Arguments and Examples:

1. The Allegorical Nature of Glorification:

   • Doshi begins by referencing a devotional verse (from Marmasparshastotra) praising Lord Adinath, stating that all the "param-peaceful atoms" of the universe were used to create his form, making a similar form impossible.
   • He criticizes those who interpret this literally, arguing that such an understanding ignores the literary style and leads to contradictory conclusions. If this were literal, how could other Tirthankaras, who also possess forms of supreme peace, be created?
   • Doshi asserts that this is a poetic hyperbole (alankarik arth) to emphasize Adinath's unparalleled peace and beauty, not a scientific or literal description. He stresses that a superficial understanding of such verses prevents one from grasping the true spiritual essence and can lead to a decline rather than development in life.

2. The Misinterpretation of Grand Narratives:

   • The article highlights that the Jain scriptures are replete with such "allegorical language" and "wonder-filled facts" that can be mistaken for mere folklore or "madness" by non-Jains.

   • The Birth Abhishek of Tirthankaras: Doshi delves into the descriptions of the divine birth ablutions (janmabhishek) of Tirthankaras, particularly citing the Kalpa Sutra and its commentaries.

     • The Immeasurable Pots: He discusses the verse describing the pots used for the abhishek: each pot being 25 yojanas (100 gavs) high, 12 yojanas (48 gavs) wide, with a spout of 1 yojana (4 gavs). Furthermore, it's mentioned that 1 crore and 60 lakh (16 million) such pots were used.
     • Logical Inconsistencies: Doshi systematically questions the literal interpretation of these numbers:
       • How could a newborn infant withstand such massive volumes of water from such enormous pots?
       • What is the necessity of so much water for bathing a baby?
       • The volume of water from these pots would be enough to wash away entire cities like Ahmedabad.
       • He compares the size of these pots to the Arabian Sea, emphasizing the sheer impossibility of the literal account.
       • He contrasts the capacity of even strong modern wrestlers to withstand powerful waterfalls with the supposed ability of a newborn baby.
     • The Role of Devas (Vibudhas): Doshi points out that the term "Vibudha" (deva) implies superior intellect and discernment, suggesting that they would not engage in such wasteful practices.
     • The Conclusion: Doshi concludes that these descriptions are not literal but are elaborate poetic exaggerations (atiśayokti) meant to glorify the Tirthankara's divinity and the grandeur of the event.

   • The Quantity of Ink for the Fourteen Purvas:

     • Doshi then turns to the account of the ink required to write the fourteen Purvas (ancient Jain texts). The tradition states that the first Purva required ink equivalent to the weight of one elephant, the second for two elephants, and so on, doubling with each Purva, reaching 8192 elephants' worth of ink for the fourteenth Purva.
     • The Difficulty of Quantification: He questions the feasibility and logic of this:
       • What is the weight of an elephant? Even a conservative estimate of 40-50 maunds highlights the immense quantity of ink.
       • How can such quantities of ink be consistently measured or understood in the context of writing ancient texts?
       • The texts were often preserved through oral tradition before being written down. The idea of pre-planning such vast ink quantities for an era of oral transmission is questioned.
       • He likens this to the Brahmin tradition of fourteen Vidyas, suggesting a possible conceptual framework of "fourteen" rather than a literal measurement.
     • The Purpose of Such Narratives: Doshi suggests that these descriptions likely indicate the vastness and depth of the fourteen Purvas, rather than a literal amount of ink. He acknowledges that "Purva" might also refer to older traditions.

3. The Call for Research and Critical Thinking:

   • Doshi strongly advocates for sanshodhan-drishti (research perspective) and vivek (discernment). He believes that a failure to develop this critical faculty leads to a misinterpretation of the scriptures, resulting in the worship of half-truths and ultimately hindering spiritual progress.
   • He asserts that while such hyperbole might be dismissed as mere "poetic fancy" (kavi vani) by outsiders, it is crucial for Jain scholars to analyze them with intellectual rigor.
   • He implies that if such literal interpretations of these grand accounts are accepted, then the authority of Jain scriptures would be no different from that of Puranic tales, which are often considered mythological.
   • He concludes by emphasizing that without developing a research-oriented mindset, true understanding of the profound spiritual teachings of Jainism remains elusive, and life's precious time is wasted. He urges all aspiring spiritual seekers to cultivate this critical faculty.

In essence, Bechardas Doshi's article is a powerful plea for intellectual engagement with Jain scriptures. He argues that many seemingly fantastical accounts are not meant to be taken literally but are sophisticated literary devices used to convey spiritual truths and glorify the Tirthankaras. A research-oriented and discerning approach is necessary to uncover the true meaning and benefit from the wisdom of the Jain tradition.