Jinavani

Here's a comprehensive summary of the Jain text "Jinavani," based on the provided pages, covering its content and the perspectives offered by its various contributors.

Overall Scope:

"Jinavani" is a Hindi translation of selected Bengali essays by Dr. Harisatya Bhattacharya, a non-Jain scholar who developed a deep interest in Jain philosophy. The book aims to present Jainism and its philosophy to a wider audience, particularly Hindi-speaking readers, highlighting its unique contributions to Indian thought. It emphasizes a comparative and analytical approach, drawing parallels and distinctions with other Indian philosophical schools and Western thought.

Key Contributions and Perspectives:

1. Publisher's Note (Prakashakiy Nivedan - Pages 8-11):

   • The Charitra Smarak Granthmala expresses its long-held desire to publish a comprehensive Hindi work on Jain Dharma and Philosophy.
   • It acknowledges Dr. Harisatya Bhattacharya as a profound scholar of Jain literature who has written extensively on the subject in Bengali and English.
   • The book is a direct Hindi translation of the Gujarati "Jinavani," which was compiled from Bhattacharya's Bengali essays.
   • The publication is made possible through the financial support of Seth Khemchand Premchand Modi, in memory of his late wife, Maniben.
   • The publishers express gratitude to Sushilbhai for granting permission for the translation and to Vaidya Gopinath Gupta for providing the Hindi translation. They also thank Ratilal Deepchand Desai for reviewing the translation against the Gujarati text and Sharda Mudranalaya for its printing.
   • The ultimate aim is for the Hindi-speaking public to recognize and appreciate India's pure and glorious philosophy, contributing to the nation's moral and spiritual progress.

2. Summary (Sankshep Mein - Pages 12-15):

   • Written by Sushilbhai (the Gujarati translator).
   • He explains that the articles were originally published in a Bengali monthly magazine called "Jinavani" and then translated into Gujarati.
   • Vaidyaraj Nginchhalal Shah of Unjha was instrumental in bringing these articles together as a book.
   • Sushilbhai acknowledges that Dr. Bhattacharya, while not claiming to be a Jain scholar, wrote these essays as an earnest student of Jain principles. He notes the possibility of minor inaccuracies due to his non-Jain background and the age of the writings.
   • He praises Bhattacharya's deep reverence for Jainism and his fluent, comparative writing style, which he believes would earn respect from both Jains and non-Jains.
   • Sushilbhai regrets that the Bengali "Jinavani" magazine ceased publication, leaving some of Bhattacharya's work incomplete.
   • He expresses gratitude to Pandit Sukhlalji for his insightful foreword (Nidarshan) and to Muni Darshanvijayji, Muni Gyanvijayji, Pandit Bhagwandasbhai, and Hirachandbhai for their invaluable support in editing, commentary, and proofreading.
   • He also thanks Vaidyaraj Nginbhai for his support in publishing the book.

3. A Word (Do Shabd - Page 16):

   • Written by Vaidya Gopinath Gupta (the Hindi translator).
   • He expresses gratitude to the publishers for fulfilling his long-standing desire to read a book delving into the philosophical aspects of Jainism.
   • Gupta admits that regardless of personal belief in Jain rituals or principles, reading the book revealed that ancient Jain Acharyas were not merely seekers of liberation but also scientists.
   • He highlights that many Jain philosophical principles are comparable to modern scientific theories, making them worthy of contemplation by scientists.
   • He believes the book will be helpful in explaining the essence of Jainism to non-Jains. However, those who approach religious texts solely for refutation or view religious rituals as the entirety of religion might be disappointed.

4. Foreword (Nidarshan - Pages 17-37):

   • Written by Pandit Sukhlalji Sanghavi.
   • He praises Sushilbhai's fluency and Gujarati language skills, noting that his translations are so natural they don't feel like translations. He attributes this success to Sushilbhai's profound knowledge of Bengali and Gujarati, and crucially, his deep understanding of Jain scriptures.
   • He believes Bhattacharya's selected articles are insightful for Gujarati readers, offering a fresh perspective on Jainism for both new seekers and complacent Jains.
   • Sukhlalji acknowledges his personal connection with Bhattacharya, meeting him years ago at the Oriental Conference in Pune, where he was impressed by the non-Jain scholar's deep interest in Jain literature. He notes Bhattacharya's English translation of "Ratnakaravtarika."
   • He confirms that Bhattacharya's study of Jain scriptures has been extensive and consistent, reflected in the depth and accuracy of his articles. Bhattacharya's ability to present complex Jain subjects in an engaging and understandable manner, often comparing them with Western thought, is highly commendable.
   • Sukhlalji structures his review of the articles based on their importance for the reader's understanding of Jainism:
     • First: "The Place of Jain Philosophy in Indian Philosophies" (emphasizing the need for comparative study).
     • Second: "God from a Jain Perspective" (addressing a fundamental philosophical question).
     • Third: "Jain Science" (explaining the fundamental principles of Jainism).
     • Fourth: "The Soul" (discussing the core concept of the soul in Jainism).
   • He notes that the articles, while not exhaustive, cover the essential philosophical questions of Jainism and serve as an excellent introduction for those unfamiliar with Jain Tattvartha and its commentaries.
   • He highlights the articles' relevance for students of Jain logic, as Bhattacharya adeptly translates complex Sanskrit logic into accessible vernacular.
   • Sukhlalji also specifically reviews the articles on Karma:
     • He suggests that the author could have elaborated more on the Karma theories of other Indian philosophies (like Sankhya-Yoga) for clearer comparison. He notes the striking similarities between Jain Karma concepts and Yoga Shastra.
     • He discusses the nuances of Buddhist Karma theory, emphasizing the need for a sympathetic understanding beyond superficial knowledge, and highlights the parallels with Jain concepts like Kleśāvaraṇa (ignorance leading to wrong views) and Jñeyāvaraṇa (ignorance of knowable things), which correspond to Jain Darśanamoha and Jñānāvaraṇa karmas.
     • He touches upon Christian and Islamic concepts of grace and atonement, finding older roots in Indian traditions.
   • Regarding Lord Parshvanath, Sukhlalji notes his widespread recognition even outside Jainism. He emphasizes that while the historical accuracy of some events might be debated, the need for a critical historical analysis of Parshvanath's life and teachings is crucial. He points out the many research questions that remain regarding his sangha, teachings, and the historical context.
   • About Maharaja Kharvel, he stresses the importance of his inscription for ancient Indian history, particularly Jain tradition. He notes that Kharvel's name is absent in extant Jain literature but his support for Jainism is evident from his inscription. He speculates that Kharvel might have patronized a specific Jain sect that diverged from later Śvetambara and Digambara traditions. He also highlights the significance of the "kavali gufa" with the snakehood symbol associated with Parshvanath.
   • Regarding Dharmastikaya and Adharmastikaya, Sukhlalji observes that Bhattacharya supports their existence through logical arguments (hetuvada) and also refers to scriptural statements. He concludes that while Jainism relies on scriptural authority (agamvad), logical reasoning is also employed to make these abstract concepts understandable. He praises Bhattacharya's attempt to bridge Eastern and Western philosophical thought in explaining these concepts.

Summary of Individual Chapters (as indicated in the Table of Contents):

• 1. The Place of Jain Philosophy in Indian Philosophies: Bhattacharya positions Jainism within the broader spectrum of Indian philosophical systems, arguing for its antiquity and completeness. He highlights its unique contributions to metaphysics, epistemology, and ethics, contrasting it with other schools like Vedanta, Vaisheshika, Sankhya, Yoga, Nyaya, and Buddhism. He emphasizes the importance of a comparative approach for understanding Jainism.
• 2. God from a Jain Perspective: This chapter likely discusses the Jain concept of God, likely focusing on the absence of a creator God and the Jain emphasis on perfected souls (Siddhas) as ideals rather than deities to be worshipped for worldly gains. It probably contrasts Jain views with Theism and other Indian philosophies.
• 3. Karma Theory in Jainism: This section delves into the intricate Jain theory of Karma, explaining its nature as a subtle material substance that adheres to the soul, causing its bondage and subsequent experiences. It would likely cover the types of karma (Ghāti and Aghāti), their classifications, the process of Āśrava (influx) and Bandha (bondage), and the path to liberation through Saṃvara (cessation) and Nirjarā (eradication).
• 4. Jain Science: This chapter appears to cover the scientific and empirical aspects of Jain philosophy, including its understanding of the soul (Jiva), matter (Ajiva), subtle sciences, perception (pratyaksha), inference (anumana), and the various categories of knowledge. It would likely explore Jain concepts related to cosmology, the nature of reality, and the path to spiritual knowledge, potentially drawing parallels with modern scientific thought.

Specific Topics Covered within the Chapters (based on the Table of Contents):

The table of contents reveals a wide range of topics discussed in "Jinavani":

• Metaphysics & Epistemology: Jainism's place in Indian philosophy, the nature of God, Karma theory, the soul (Jiva), Ajeeva (non-soul substances like Pudgala, Dharma, Adharma, Akasha, Kala), various types of knowledge (Mati, Shrut, Avadhi, Manahparyaya, Kevala), and logical reasoning (Naya, Syadvada, Saptabhangi).
• Ethics & Practice: The chapters on Lord Parshvanath and Maharaja Kharvel likely touch upon ethical principles, historical context, and the influence of Jainism on society and rulers.
• History & Culture: The inclusion of biographies of significant figures like Lord Parshvanath and Maharaja Kharvel, along with discussions on Jain scientific contributions, suggests a focus on the historical and cultural impact of Jainism.
• Specific Jain Concepts: The detailed enumeration of concepts like "Dravya, Guna, Paryaya" (Substance, Qualities, Modes), "Samyagdarshan, Samyagjnana, Samyakcharitra" (Right Faith, Right Knowledge, Right Conduct), and the fourteen stages of spiritual progress (Gunashthana) indicate a thorough exploration of Jain doctrine.
• Comparisons: The author's methodology of comparative philosophy is evident throughout, with references to Indian philosophical schools and Western thought.

Significance of the Work:

"Jinavani" is presented as a bridge between the rich philosophical tradition of Jainism and the contemporary reader. By offering well-researched and comparatively analyzed essays, it aims to illuminate the depth, sophistication, and enduring relevance of Jain thought, making it accessible and engaging for a broad audience. The contributors' shared enthusiasm underscores the importance of this work in promoting Jain knowledge and understanding.