Jaipur Tattvacharcha Ek Samiksha

Here's a comprehensive summary in English of the provided Jain text, focusing on the "Jaipur Tattvacharcha: Ek Samiksha" (Jaipur Principle Discussion: A Review) section:

The text is a review of a book titled "Varna, Jati aur Dharma Mimansa" (Discussion on Caste, Class, and Religion) by Pandit Phoolchandra Siddhantashastri, which is considered a significant contribution in addressing crucial issues from a Jain scriptural perspective. The review highlights the book's ability to stimulate independent thought and encourage readers to re-examine their pre-conceived notions.

The review then transitions into a discussion about the importance of Nishchaya Naya (Nishchaya Naya - Absolute Viewpoint) and Vyavahara Naya (Vyavahara Naya - Conventional/Practical Viewpoint) in understanding Jain philosophy. It emphasizes that while both viewpoints are necessary for knowledge, shraddha (faith/belief) is directed towards Nishchaya Naya, as it leads to liberation. Vyavahara Naya, though informative about impure or fragmented states, is considered secondary for faith and meditation because it doesn't represent the true nature of the soul. The review notes that sometimes preachers emphasize Nishchaya Naya and at other times Vyavahara Naya, and understanding this distinction prevents conflict.

The text then discusses the historical context of Jainism in the 20th century, noting a resurgence of focus on Adhyatma (spirituality), particularly influenced by figures like Shri Kanji Swami. This spiritual revival, while popular, also led to opposition from those who prioritized ritualistic or conventional practices. This division within the community prompted a significant event: the Jaipur Tattvacharcha (Principle Discussion).

The review details the Jaipur Tattvacharcha, held from August 20 to October 1, 1963, in Khania, near Jaipur, under the guidance of Acharya Shri Shivasagarji Maharaj. The primary catalyst for this discussion was the publication of Pandit Phoolchandra Siddhantashastri's book, which delved into debated topics. The discussion involved 17 (later 23) learned scholars from both sides of the debate, with the aim of resolving differences through reasoned discourse based on Jain scriptures.

The review then outlines the agreed-upon rules for the discussion, including:

• Discussions conducted with a detached attitude (Vitaragbhav).
• Discussions to be in writing.
• Agamas (scriptures) as the sole proof for establishing principles.
• Inclusion of Prakrit, Sanskrit, Apabhramsha, and Hindi texts as evidence.
• Discussions to be in the form of doubt resolution.
• A limited exchange of written letters for clarification (up to three rounds).
• Exclusion of discussions related to social issues, sects, or individuals.

The review then summarizes the key debated points and the arguments presented by both sides, particularly focusing on the arguments made by Pandit Phoolchandra Siddhantashastri and his colleagues (the "Uttar Paksha" or "response side"). The main topics discussed were:

1. The role of karmic influx (dravyakarma) in the soul's afflictions and transmigration: The review highlights the debate on whether karmic influx causes afflictions or is merely a causal concomitance (nimitta-nimitika). Pandit Phoolchandra's side argued for a subtle distinction, where karmic influx is a cause but not the direct "doer" of affliction.
2. Whether bodily actions cause dharma (virtue) or adharma (vice): The debate centered on whether the soul experiences virtue or vice due to the body's actions. The response side maintained that bodily actions are external and do not directly generate virtue or vice in the soul; rather, it's the soul's internal disposition.
3. Whether considering animal compassion (Jivdaya) as religion is deluded belief (mithyatva): This was a major point of contention. The review details the arguments that Jivdaya, when associated with attachment (raga), leads to merit (punya) and thus bondage, not liberation. The response side argued that true compassion (svamaya daya) is detached and leads to liberation, while ritualistic or attached compassion is a form of raga.
4. Whether Vyavahara dharma is a facilitator of Nishchaya dharma: This discussed the relationship between conventional and absolute paths. The response side argued that Vyavahara is a conventional description and a mere facilitator or accompaniment to Nishchaya, not a direct cause.
5. Whether all permutations of substances occur in a fixed order or irregularly: The debate here revolved around determinism versus free will in the context of Jain causality. The response side maintained that while external factors are present, the ultimate unfolding of permutations is determined by the inherent nature of the substance (udapadan).
6. Whether a causal factor assists in the transformation of the substantial cause into an effect: This continued the discussion on causality, with the response side emphasizing that while external factors (nimitta) are present, the true transformation arises from the inherent capacity of the substantial cause (udapadan).

The review delves into the detailed arguments and counter-arguments for each of these points, citing numerous Jain scriptures and philosophical texts. It showcases the erudition of Pandit Phoolchandra Siddhantashastri and his team in their ability to present complex philosophical arguments with scriptural backing.

In conclusion, the review emphasizes the importance of the Jaipur Tattvacharcha as a landmark event in Jain intellectual history, fostering a deeper understanding of Jain principles through rigorous debate. It highlights Pandit Phoolchandra Siddhantashastri's profound knowledge across all four Anuyogas (categories of Jain scripture) and recommends the study of this discussion for anyone seeking genuine knowledge of Jain philosophy.

The subsequent sections briefly introduce other works like "Labdhisara-Kshapanasara: Ek Anushilan" by Pandit Narendra Kumar Bhisikar, focusing on the exposition of "Labdhisara" and its detailed analysis of different types of samyagdarshana (right faith) and samyagcharitra (right conduct).