Shabda Vichar - Book Summary | JainGPT

Here's a comprehensive summary of the Jain text "Shabda Vichar" by Pannalal Jain, based on the provided PDF excerpt:

The book "Shabda Vichar" by Pannalal Jain delves into the evolution and nuances of specific words found in ancient Jain literature, particularly in Prakrit and Apabhramsha dialects. The author aims to clarify the meanings and origins of these terms, which can often be obscure or lead to misinterpretations.

The text systematically analyzes several key words:

Suh (सुह): This word is presented as an Apabhramsha form of "Shubh" (शुभ - auspicious) and "Sukh" (सुख - happiness). The transformation involves phonetic changes, where the initial sounds of "Shubh" and "Sukh" are retained, and the terminal consonants are lost, leaving the "ha" sound. The meaning of "Suh" often depends on its context, as seen in "Suh Kamm" (शुभ कर्म - auspicious deeds) or "Suh-nilaya" (सुख का घर - abode of happiness), which can refer to a Tirthankara.
Sur (सूर): This word is identified as an Apabhramsha of "Shoor" (शूर - brave, valiant) and "Sury" (सूर्य - sun). It can refer to a warrior fighting the battles of worldly karma or a mendicant illuminated by the brilliance of the sun due to their austerity. The text suggests that "Surakanti" could mean the radiance of the sun.
Siy (सिय): This term is an Apabhramsha for "Shri" (श्री - honorific, Lakshmi) and "Shvet" (श्वेत - white). Its usage can be ambiguous, as "Siy Joy" could mean seeing Lakshmi or seeing Sita. The prominence of the Ramayana story in Jain literature adds to this interpretational challenge. However, when "Siy" is used as an adjective, its meaning as "white" becomes clear.
Sur (सुर): This word is consistently used in Jain literature for "Dev" (देव - deity) and also for "Sura" (सुरा - wine). "Suranand" (सुरानंद) can therefore mean the joy of deities or the pleasure derived from wine. The author clarifies that from a Jain perspective, they interpret "Suranand" as the joy of deities, although in other literary traditions (like Ritikalin Sahitya), it might refer to the enjoyment of wine.
Sammatt (सम्मत्त): This is an Apabhramsha for "Samyaktva" (सम्यक्तत्व - right faith) and "Sumati" (सुमति - good intellect). "Sammatt" is crucial for attaining liberation (Moksha), which is central to Jain philosophy. The text highlights that even the path towards Moksha, involving overcoming happiness and sorrow, is itself a source of happiness, which is a subtle emotional state influenced by circumstances.
Chhavvasay (छव्वासय): This is an Apabhramsha for "Shadavasayak" (षडावश्यक), referring to the six essential duties or practices for a Jain: Samayika (equanimity), Stuti Vandana (praise and obeisance), Svadhyaaya (self-study), Pratikraman (atonement/confession), and Kayotsarga (body abandonment/meditation).
Kudansan (कुदंसण): This is an Apabhramsha of "Kudarshan" (कुदर्शन - wrong view, false belief). The prefix "Ku" signifies negativity. "Kudarshan" encompasses five types of false views: Ekaant (absolutism), Vipareet (contrary), Vinay (disrespect), Sanshay (doubt), and Ajnaan (ignorance). It is also synonymous with "Tam" (darkness).
Aukkam (आउक्कम): This is an Apabhramsha for "Aayu Karma" (आयु कर्म - karma related to lifespan). There are four types of Aayu Karma: Devayu (celestial lifespan), Manushyayu (human lifespan), Narakayu (hellish lifespan), and Tiryanchayu (animalistic lifespan). Devayu is considered the best.
Khayiy Dansan (खाइय दंसण): This is an Apabhramsha of "Kshayik Darshan" (क्षायिक दर्शन - perfect knowledge achieved through destruction of karma). It is a type of Samyagdarshan, attained by eradicating karma through conduct and thought. The text emphasizes the importance of Kshayik Darshan in the modern scientific era, where material progress is at its peak.
Jin (जिण): This word signifies one who has conquered their senses. The term "Jain" is derived from "Jin." The author laments that the word "Jain" has become narrowed to a specific religion, whereas in its true sense, anyone who conquers their senses is a Jain. Originally a descriptor, "Jin" has become a noun and now represents both a religion and a philosophy, offering profound spiritual happiness.
Tirthankar (तीर्थंकर): This term literally means "one who makes a ford." It is formed from "Tirtha" (तीर्थ - sacred place, pure) and "Ankar" (अंकर - maker). A Tirthankara is one who, after attaining Kevala Jnana (omniscience), guides beings across the "ford" of worldly existence to purity and liberation. While there have been many Kevalis, only those who established the path for others are called Tirthankaras. They are the highest beings in Jainism, having attained immense dignity for humanity through extraordinary penance and renunciation.
Punnapav (पुण्णपाव): This is an Apabhramsha of "Punyapap" (पुण्यपाप - merit and demerit). From a Jain perspective, actions beneficial to the soul's welfare are merit (Punya), and detrimental actions are demerit (Paap). Both are seen as subtle emotional states, and even mental violence is considered a sin in Jainism.
Suvjhan (सुवझाण): This is an Apabhramsha of "Shubh Dhyana" (शुभ ध्यान - auspicious meditation). The text categorizes meditation into four types: Aart (painful), Raudra (fierce), Dharma (righteous), and Shukla (pure). Aart and Raudra are considered inauspicious, while Dharma and Shukla are auspicious. Dharma Dhyana involves contemplating the nature of the soul and the world, while Shukla Dhyana is self-contemplation leading to Samadhi.
Tatt (तत्त): This is the Prakrit-Apabhramsha form of "Tattva" (तत्व - principle or reality). In Jainism, there are seven Tattvas: Jiva (soul), Ajiva (non-soul), Asrava (influx of karma), Bandha (bondage of karma), Samvara (cessation of karma), Nirjara (shedding of karma), and Moksha (liberation). Contemplating these seven Tattvas is a scientific approach to understanding existence. The ultimate goal for the soul is Moksha, and until then, it experiences suffering.

The author concludes by acknowledging the vastness of Prakrit-Apabhramsha Jain literature and the challenges in establishing universally accepted texts and interpretations due to difficulties in accurately reproducing and understanding the original vocabulary. He calls upon scholars to collaborate in creating a definitive consensus on these matters, even highlighting the debate surrounding the pronunciation of the Namokar Mantra ("Namokar" vs. "Navkar" and variations in the pronunciation of "Arhanta").

Finally, the excerpt includes a philosophical reflection on true spiritual practice, stating that a genuine seeker or great soul is one who empathizes with the suffering of others and considers their misfortunes as their own. Such individuals, capable of protecting even a single life, can bring about their own and others' welfare, achieve eternal happiness, and ultimately break the cycle of rebirth.