Mahopadhyaya Yashovijayjigani Krut 101 Bol Sangraha Bhumika - Book Summary

Here's a comprehensive summary of the provided Jain text, "Mahopadhyaya Yashovijayjigani krut 101 Bol Sangraha Bhumika" by Shilchandrasuri, focusing on its introduction and the initial points discussed:

Introduction to Mahopadhyaya Yashovijayji's "101 Bol Sangraha" (Collection of 101 Points/Statements)

This introductory section, authored by Shilchandrasuri, highlights the immense stature of Mahopadhyaya Yashovijayji, renowned globally as a philosopher and a formidable logician. Within the spheres of religion and Jain conduct and thought, he is universally recognized as an authoritative figure. His interpretations and pronouncements on philosophical tenets are considered irrefutable and widely accepted.

Yashovijayji authored numerous texts to accurately explain Jain principles. In these works, he meticulously identified and resolved inconsistencies or contradictions found in the explanations of other Jain scholars and ascetics. With keen insight, he grasped the pure essence of the principles, impartially pointed out these discrepancies, and presented the correct understanding. The "101 Bol Sangraha" is presented as another such important work.

Previous Publication and Its Shortcomings:

The "101 Bol Sangraha" was previously published by the Palitana Jain Sahitya Mandir, alongside four other works by Upadhyay Yashovijayji, compiled through the efforts of Acharya Yashodev Suriji.
In that previous publication, the first four points were missing, with a note explaining the loss or destruction of the first page of the manuscript. This led to the collection starting with the fifth point.
The author of the introduction critiques this previous publication, suggesting that if multiple manuscripts available in other libraries had been collected and consulted, instead of relying solely on one copy, the missing initial points could have been included.
Furthermore, the previous publication included a concluding remark stating the work ended at 101 points and that the remaining points might also have been lost. The author of the introduction vehemently refutes this, stating that the original publication includes the author's and scribe's concluding remarks, proving the work was complete and its final sections were not lost.
The introduction clarifies that the work is indeed the "101 Bol Sangraha" and not the "108 Bol Sangraha," as it was sometimes titled. This is proven by the author's own handwritten manuscript.
It is also emphasized that this work is an original creation by Mahopadhyaya Yashovijayji, not merely a compilation of others' work.

Reasons for Re-publication:

The introduction outlines the justifications for re-publishing this work, despite its previous circulation:

Inclusion of Missing Parts: The current publication includes sections that were omitted in the previous one.
Purity and Completeness: The new edition is based on the author's own handwritten draft, ensuring absolute accuracy and completeness of the text.
Correctness and Completeness of Content: The previous publication was largely inaccurate and missing many parts. The current version provides the correct and complete text of all points (from the fifth to the hundredth).
Authenticity of Language and Structure: The manuscript used for the previous publication was a copy made in 1744 and had altered language. The current manuscript is the author's own handwriting, preserving the original language and structure precisely.

Critique of Previous Editorial Notes:

The introduction also addresses specific critical notes made by the editor of the previous publication, deeming them inaccurate and indicative of insufficient preparation:

"Samaysar Sutra Vritti" Reference: In the 12th point, Yashovijayji refers to "Samaysar Sutra Vritti." The previous editor questioned the existence of such a text, especially within the Shvetambara tradition. The author of the introduction points out that a "Samaysar" in Prakrit metrical composition by a Shvetambara Acharya does exist, suggesting Yashovijayji was likely referencing that.

Contextualizing Yashovijayji's Work:

The introduction posits that Yashovijayji composed this "Bol Sangraha" to address certain explanations made by Upadhyay Dharmasagarji. These explanations had led to disfavor from his gurus and sect leaders, requiring apologies and even the destruction of some of his works. To prevent society from being misled by these controversial interpretations, Yashovijayji, with his exceptionally capable intellect, created this work for doctrinal clarity.

The Author's Manuscript and the Title:

The author's own handwritten manuscript, obtained from their Guru Shri Vijay Suryoday Suriji, consists of 8 pages. Although written in a flowing script, resembling a draft, it is pure. At the end of the manuscript, the phrase "Samayaktva ni dadhata karvi sahi" (One should firm up one's right faith) is followed by the number "108" written by the author's hand. This number could also be read as "100-8." The author speculates that copyists might have misread it as "108," leading to the title "108 Bol Sangraha." No date or place is mentioned at the end of the manuscript.

Author's Notes:

On the second page of the eighth leaf, there are various cryptic or symbolic scholarly notes made by Upadhyayji himself. It's believed he recorded ideas or material for future use. The author intends to decipher and present these notes to scholars at an appropriate time.

Detailed Examination of the "101 Points" (Starting from the Introduction):

The bulk of the provided text is a detailed point-by-point refutation or clarification of statements, often referencing other Jain texts and philosophical concepts. The author of the introduction is systematically engaging with and correcting perceived misinterpretations. The provided text begins this detailed discussion with the very first point:

Point 1: This point addresses the statement that "speaking incorrectly (utsutra bhashi) leads to infinite transmigration (samsara)." The author argues this is not entirely accurate. While Mahanishitha and other texts state that those who commit grave offenses against Tirthankaras due to specific intentions fall into transmigration, the text also mentions that utsutra bhashi like Marichi can also experience limited or unlimited transmigration according to scriptures.

The subsequent points (2 through 24 and beyond) continue this rigorous critical analysis, examining specific statements related to:

The definition of "utsutra" speakers (niyata vs. aniyata utsutra).
The severity of sins and expiation.
The nature of "abhavyas" (those incapable of liberation) and their relation to "mithyatva" (wrong belief).
The distinction between "vyavahariya" (those who practice transactional ethics) and "avyavahariya" (those who don't).
The interpretation of texts regarding the duration of transmigration and the definition of various states of being.
The classification of souls and their karmic bondage.
The nature of right faith ("samayaktva") and its relationship to right conduct.
The concept of "anabhigrahik mithyatva" (uncommitted wrong belief) versus "abhigrahik mithyatva" (committed wrong belief).
The interpretation of worship of deities by those with wrong belief.
The classification of virtues in those with wrong belief.
The meaning of "marganusari" (one following the path) and its relationship to right faith and conduct.
The actions of those with wrong belief.
The distinction between "anumodana" (appreciation/approval) and "prashansa" (praise).
The concept of "nirjara" (karmic shedding) and its types (sakama/nishkama).
The meaning of "utsutra mishra" (mixed incorrect statements).
The interpretation of scriptural examples like Marichi and Jamali and their implications for transmigration.
The nature of "arambha" (initiation of activities), "vadhya" (killing), and "himsa" (violence) in Jainism, particularly concerning ascetics (yati) and omniscient beings (Kevali).
The interpretation of exceptions and exceptions to exceptions (apavada) in Jain practice.
The role of intent (bhav) versus action (dravya) in determining the karmic consequences of violence.
The proper understanding of scriptures and the avoidance of misinterpretations that lead to deviations from core principles.
The nature of ritualistic practices, such as idol worship and the acceptance of different lineages (gachhas).

The text is essentially a scholastic debate, where the author rigorously analyzes and refutes points that he believes deviate from established Jain doctrine, often citing specific scriptural references and the interpretations of revered Acharyas. The overarching goal is to ensure doctrinal purity and provide clarity on complex philosophical issues within Jainism.