Parivrajikanu Romanchak Lagna Ane Putrano Sanlap - Book Summary

Here is a comprehensive summary in English of the Jain text "Parivrajikanu Romanchak Lagna ane Putrano Sanlap" by Sukhlal Sanghavi, based on the provided PDF excerpt:

The article "Parivrajikanu Romanchak Lagna ane Putrano Sanlap" (The Thrilling Marriage of a Female Ascetic and the Discourse of her Son) by Sukhlal Sanghavi, featured in "Z_Darshan_ane_Chintan_Part_2," recounts a captivating narrative extracted from the Buddhist text "Mahavastu." The author highlights the literary and philosophical richness of "Mahavastu," noting its unique blend of Sanskrit, Pali, Prakrit, and Apabhramsa, and its engaging storytelling style.

The core of the narrative focuses on a highly learned female ascetic (Parivrajika) from Mathura. Born the fourth daughter to a wealthy merchant, who considered multiple daughters in succession inauspicious, she was offered to a female ascetic. Raised in the ascetic tradition, she excelled in various philosophical and religious disciplines, becoming an unmatched debater.

The story then introduces a learned Brahmin scholar from the South who arrives in Mathura and challenges anyone to a debate. The people of Mathura direct him to the accomplished female ascetic. Before the debate, the Brahmin, driven by curiosity and the desire to meet her, visits her monastery. Upon meeting, both the young Brahmin and the young female ascetic are instantly drawn to each other.

The Brahmin proposes a plan for them to meet without being discovered. He suggests they agree to a debate condition: the loser becomes the winner's disciple. He cunningly tells the ascetic that men usually win against women, and if she were to defeat him, people would criticize him severely for being outsmarted by a woman. He asks her to ensure he wins, so she becomes his disciple, allowing them to meet secretly. The ascetic agrees to this arrangement.

On the appointed day, a large assembly gathers, including royalty and learned individuals. The debate commences with the agreed-upon condition. The article describes the intense intellectual contest, spanning seven days, where neither participant could definitively defeat the other. This prolonged debate sparked divided opinions in the city. The women of Mathura, hearing of their husbands' late returns due to the debate, expressed admiration for the female ascetic's intellectual prowess and their own husbands' inability to defeat her. This, in turn, fueled a desire among the men for the Brahmin to win, fearing humiliation if he lost.

Ultimately, in a crucial moment, the female ascetic deliberately feigns ignorance in response to the Brahmin's complex question, leading the assembly to declare her defeated and the Brahmin victorious. As per the condition, the Brahmin declares her his disciple, symbolically giving her an ascetic's staff and umbrella.

Following this, the Brahmin secretly visits his disciple, and their relationship deepens, resulting in her pregnancy. They decide to leave Mathura and travel south, eventually settling in a town called Tabalaka, where she gives birth to a son. They name him Sambhik, meaning "of the assembly," due to his birth in a public place.

Sambhik is raised and educated by both parents in various scriptures and disciplines. He grows up to become a renowned debater and scholar. Dissatisfied with his own knowledge and seeking greater wisdom, Sambhik embarks on a journey and eventually encounters the Buddha in Mrigadavana (Deer Park) near Varanasi.

Sambhik engages the Buddha in a philosophical discourse, asking a series of questions about the meaning of terms like "bhikshu" (monk), "shraman" (ascetic), "daanta" (disciplined), "brahmin," "snataka" (graduated), and "naga" (serpent, often symbolizing enlightened beings). The Buddha provides detailed and insightful explanations, defining these terms in the context of spiritual attainment, renunciation, ethical conduct, and detachment.

Sambhik, deeply impressed and enlightened by the Buddha's teachings, praises him and is then accepted as a disciple by the Buddha, being initiated into the monastic order.

The author then delves into a critical discussion of several points from the narrative:

The Spirit of Victory: The author notes the universal human desire to win and the historical prevalence of intellectual debates as a form of "victory" in religious and philosophical traditions. The article suggests that the competitive spirit of the time, where scholars sought to assert their views, drove both the Brahmin and the female ascetic to engage in debate.
Women's Intellectual Capacity: The author challenges the notion that learning and intellectual discourse were solely male domains. Citing examples from ancient texts, the article emphasizes that women have historically participated in debates and held significant intellectual positions. The female ascetic's participation in a debate against a renowned scholar highlights this aspect.
Mutual Attraction and Secrecy: The narrative highlights the unexpected romantic attraction between the Brahmin and the female ascetic, and their subsequent conspiracy to maintain secrecy, reflecting the social norms of the time.
The Women of Mathura's Reaction: The article analyzes the intriguing reaction of the women of Mathura. While generally women might support their husbands, the women of Mathura rejoiced at the prospect of a woman (the ascetic) challenging and potentially defeating a man, suggesting a collective female solidarity and a desire to see their gender's intellectual superiority asserted, even at the cost of individual male pride.
The Ascetic's Pregnancy and Departure: The author reflects on how a renunciate woman, dedicated to spiritual pursuits, could be drawn into a romantic relationship. The text suggests that the root cause might lie in premature or ill-informed renunciation. It also touches upon the societal stigma faced by individuals who renounce worldly life and later return to it, leading to their isolation and need to migrate.
Sambhik's Questioning Method: The article discusses Sambhik's method of questioning the Buddha, noting that such interrogative styles are common in ancient philosophical literature across different traditions. It suggests that these questions arise from the interplay between genuine spiritual seeking and the ritualistic or superficial aspects of religious practices.
The "63 Views": The author explains the concept of "63 Views" mentioned in the text, referring to various philosophical or dogmatic standpoints discussed in Buddhist scriptures. The article highlights Buddha's transcendence of these views, emphasizing the Buddhist philosophy of not clinging to any single doctrine or perspective, but rather using them as stepping stones towards ultimate truth.

In essence, the article presents a fascinating narrative that explores themes of intellectual rivalry, romantic attraction, societal norms concerning women's roles, and the pursuit of spiritual knowledge, all framed within a rich historical and philosophical context.