Raghuvansh Tikani Parichayatmak Bhumika

Here is a comprehensive summary in English of the provided Jain text:

Book Title: Raghuvansh Tikani Parichayatmak Bhumika (Introductory Role of the Commentary on Raghuvansh) Author: Shilchandrasuri Publisher: ZZ_Anusandhan

This introductory piece by Shilchandrasuri discusses a commentary on the Raghuvansh Mahakavya by the great poet Kalidasa, authored by Acharya Shri Vijay Nemisuri Maharaj.

Key Points:

• Acharya Shri Vijay Nemisuri Maharaj: He was an influential Jain Acharya of the 20th century, known for his prolific writings in Jain logic and Hemavyakaran (a grammar system).
• The Commentary on Raghuvansh: This specific commentary by Acharya Shri Vijay Nemisuri Maharaj is an unpublished and incomplete work, focusing only on the second canto of Kalidasa's Raghuvansh. Despite its brevity (covering only 30 verses), the commentary is described as exceptionally detailed, insightful, and illuminating, capable of imparting a unique sense of spiritual joy to the reader.
• Tradition of Studying Panchakavyas: The author highlights the long-standing tradition among Sanskrit scholars of studying the "Panchakavyas" (five great epics), which include Raghuvansh, Kumarsambhava, Kiratarjuniya, Shishupalavadha, and Naisadhiyacharita. This study is considered essential for linguistic proficiency and for delving into the vast ocean of Sanskrit literature.
• Decline in Study: Shilchandrasuri laments the current trend where some Jain ascetics, possessing a narrow religious outlook, shy away from studying these epics. This, he argues, leads to their Sanskrit proficiency remaining incomplete and underdeveloped.
• Jain Commentaries on Raghuvansh: The text mentions that several Jain monks have written commentaries on Raghuvansh, which are largely unpublished. The author expresses a desire for researchers to unearth and edit these commentaries to reveal the significant contribution of Jain scholars to Sanskrit literature and to discover the purer versions of the Raghuvansh text preserved by them.
• Acharya Vijay Nemisuri's Teaching Method: The author recounts that Acharya Vijay Nemisuri Maharaj was a deep scholar of these epics and taught them to his disciples with great dedication. He would spend days dissecting a single verse, exploring its etymology, grammar, lexicon, contexts, multiple meanings, and core essence. This method instilled in his students the capacity to understand the entire epic after studying just a few verses.
• Reason for Commenting on the Second Canto: Shilchandrasuri speculates on why the second canto was chosen instead of the first.
  1. Tradition: It's possible that following a tradition of Sanskrit scholarship, which often begins the study of Raghuvansh with the second canto, the commentator followed suit.
  2. Focus on Ahimsa (Non-violence): A more compelling reason suggested is that the commentator's primary aim was not just literary analysis but to expound the supreme principle of Ahimsa through the context of the epic. While the commentary is academically rigorous and can even surpass renowned commentators like Mallinatha in its depth, the underlying intention is believed to be the unveiling of Ahimsa. The author suggests that if the commentary had been completed and included the dialogue between the lion and Dilipa, the lion's challenge regarding cow-slaughter, and the divine protection of the cow, this interpretation would be further solidified. Thus, the second canto might have been deemed most suitable for illustrating Ahimsa.
• Scholarly Depth of the Commentary: The commentary is praised for its profound scholarship. It meticulously analyzes:
  • Etymology: Providing the origin of each word based on both Siddha-Hema and Panini grammars, with clear references to sutras, unadi sutras, commentaries, and dictionaries. This is highlighted as a unique originality compared to other commentators.
  • Grammar: Discussing compound words (samasa) according to both grammatical traditions and identifying the most appropriate usage in context.
  • Lexicon: Citing numerous Sanskrit dictionaries (Abhidhanachintamani, Namamala, Shaikshat Kosha, Amar Kosha, etc.) to explain the various meanings of words and determining the intended meaning in the given context.
  • Interdisciplinary References: Drawing upon references from the Bhagavad Gita, Sankhyakarika, Smriti texts, musicology, and other works to illuminate meanings.
  • Logical Arguments: Presenting strong logical arguments, for instance, in determining the antecedent of the pronoun "Saḥ" in verse 17 or in interpreting the word "Kichaka" in verse 12 and the origin of the word "Go" (cow) in verse 29.
  • Scientific and Contemporary Knowledge: Incorporating references to contemporary scientific rules in relation to specific grammatical roots (dhatu), indicating the commentator's broad understanding.
• Engagement with Previous Commentators (Mallinatha): The commentary doesn't just rely on previous commentators like Mallinatha but also offers insightful interpretations of their explanations. For example, it elucidates the nuance in Mallinatha's interpretation of "upos exhibit" and "nipīdya" (verses 19 and 23 respectively), showcasing a deep understanding of underlying intentions.
• Jain Philosophical Exposition: A significant aspect of the commentary is its explicit aim to present Jain philosophy through the epic.
  • Ahimsa: The commentary strongly advocates Ahimsa as the supreme dharma, refuting interpretations that equate violence with righteousness by citing various scriptural sources from Jainism, Buddhism, Hinduism, and even other religions.
  • Atithi and Kriya: In verse 16, the commentary defines "Atithi" (guest) according to Jain tradition as a renunciate monk and "Kriya" as devotional acts like praise, worship, and hospitality. It also connects the verse to the Jain principle "Moksha through Knowledge and Action."
  • Bhakti (Devotion): Verse 22 provides a detailed explanation of "Bhakti" within Jainism, citing various Jain texts and differentiating it from other traditions, including potential differences with Digambara Jain beliefs. It also discusses how even non-Jain scriptures, when accepted by those with right faith, can lead to right knowledge.
  • Guru: Verse 23 defines "Guru" according to Jain tradition, referencing works by Hemachandracharya and Haribhadrasuri, and even including a verse by the medieval Gujarati poet Akho.
  • Vrata (Vows), Ganga, Mind, Word, Sadhus: Later verses (25-29) delve into the nature of vows, the significance of the Ganga, the mind, the concept of "word" (both from other philosophies and Jainism), the definition of a Sadhu, types of yogic vision, and diverse meanings of the word "Go" (cow) and classifications of "Dhatu" (roots).
• Concluding Thoughts: The author expresses regret that the commentary remained incomplete, as further exposition on various topics would have been invaluable. He is happy that the long-held desire to publish this work is now fulfilled through "Anusandhan." The transcription and annotation work was done by Muni Dharmakirti Vijayji. The author hopes that scholars and students will find this commentary engaging and produce further analytical articles on it.