Shabdavali Aur Uska Arth Abhipraya Abhava Praman Ek Chintan

This document is a compilation of essays related to Jainism, likely part of a felicitation volume for Sadhvi Pushpavati. The provided text includes two main sections:

1. Shabdavali aur Uska Arth Abhipraya Abhava Praman Ek Chintan (A Reflection on Vocabulary and its Meaning, and the Pramana of Non-existence)

This essay, authored by Ramesh Muni Shastri, delves into Jain philosophical concepts related to knowledge (Gyan) and proof/valid cognition (Pramana). Key points include:

• Yatharth Gyan as Pramana: True knowledge is considered the ultimate proof.
• Relationship between Gyan and Pramana: Gyan is broad, and Pramana is its specific instance.
• Types of Gyan: Gyan can be yatharth (true) or ayatharth (untrue). Yatharth gyan is devoid of doubt, error, and indecision.
• Pramana and Siddhi: Pramana is used to establish or prove a subject (Prameya). After understanding the nature of a Prameya through Pramana, one can pursue desirable things and avoid undesirable ones.
• Prameya and Pramana Defined: Prameya is that which is determined, and Pramana is the comprehensive knowledge that ascertains the entire substance.
• Naya and Pramana: Both Naya and Pramana are used to ascertain the nature of a Prameya. Naya represents a particular perspective or intention of the knower, offering a partial view of an object. While not entirely separate from Pramana, Naya is partial, whereas Pramana is comprehensive. If Pramana is the ocean, Naya is a drop; if Pramana is the sun, Naya is a ray. Pramana encompasses all Nayas.
• Types of Pramana: Pramana is categorized into two main types: Pratyaksha (direct perception) and Paroksha (indirect perception).
• Pratyaksha Pramana: Pratyaksha has two primary branches: Atma-Pratyaksha (self-perception) and Indra-Anindra-Pratyaksha (perception through senses and non-senses). Atma-Pratyaksha is considered supreme as it is rooted in true reality, while the latter is based on empirical reality. Purely spiritual direct perception relies solely on the soul.
• Abhava (Non-existence) as a Concept: The essay then transitions to the concept of Abhava (non-existence) within Jain philosophy.
  • Every substance (Dravya) has its unique essence, limited by its substance, space, time, and mode (Dravya, Kshetra, Kala, Bhava).
  • According to Jainism, every substance exists in its own form (Swa-roopa) and does not exist in another's form (Para-roopa). Therefore, it is both existent (Bhava) and non-existent (Abhava).
  • Abhava is categorized into four types:
    1. Pragabhava: Absence before origination. (e.g., the absence of a pot before it is made from clay).
    2. Pradhvansabhava: Absence after destruction. (e.g., the absence of a pot after it is broken into pieces of clay).
    3. Anyonyabhava: Mutual non-existence (difference). (e.g., a pot is not a cloth).
    4. Atyantabhava: Absolute and eternal non-existence. (e.g., the horns of a rabbit).
  • The essay clarifies that while the substance itself is eternal, its modifications (Paryaya) originate and perish.
  • The author discusses various philosophical views on Abhava, noting that some philosophers deny its existence, consider it imaginary, or as an independent entity.
  • The essay argues that Abhava is not baseless but has a "Bhava-swabhava" (nature of existence) within the Jain framework. Pragabhava and Pradhvansabhava are established through specific types of Naya (like Riju-sutra-naya) and Pramana.
  • The essay asserts that the perception of non-existence can also be a form of direct perception, similar to the perception of existence. It can be known through the presence of something else (e.g., knowing there is no rain when the sky is cloudy, implying the presence of air).
  • The author addresses the argument that if a composite entity is perceived directly, a separate "Abhava Pramana" is not needed. However, they counter that without the concept of Abhava, many transactional uses would cease.
  • Ultimately, the essay concludes that Abhava, in all its forms, possesses an element of "Bhava" (existence) and is not an independent substance but a characteristic of reality, just like "Bhava." Therefore, a separate "Anupalabdhi" (non-cognition) Pramana is not necessary, as the knowledge of Abhava is already encompassed within existing Pramanas.

2. Anusandhan ki Karyapranali: Videshi Jain Vidvanon ke Sandarbh Mein (Methodology of Research: In the Context of Foreign Jain Scholars)

This essay, authored by Dr. Jagdish Chandra Jain, discusses the significant contributions of Western scholars, particularly German scholars, to the study of Jainism. The key points are:

• Contrast in Publication: The author begins by lamenting the decline in the quality of Jain literature published in India, often characterized by attractive covers but lacking substance, contrasting it with the professional approach observed in foreign universities.
• German Academic Rigor: Dr. Jain highlights the dedication of German scholars, emphasizing their focus on individual research over group work. He describes the rigorous process of thesis submission, self-typing, defense, and peer review, which leads to degrees and scholarly recognition.
• Pioneering Scholars: The essay then details the work of influential German Jain scholars:
  • Albrecht Weber (1825-1901): Credited with introducing Svetambara Jain Agamas to the scholarly world and mentoring Hermann Jacobi.
  • Hermann Jacobi (1850-1937): Undertook significant research in India, translating key Agamas like the Acharanga and Kalpa Sutra, and the Shvetambara Sutra and Uttaraadhyayana Sutra. He also studied Prakrit narrative literature and demonstrated the independent existence of Jainism from Buddhism, predating Lord Mahavira.
  • Richard Pischel (1849-1908): Emphasized the importance of linguistic studies for understanding Sanskrit and Prakrit. He authored "Grammatik der Prakrit Sprachen" and co-edited the Desinamamala of Hemachandra.
  • Ernst Leumann (1858-1931): Studied Jain literature, focusing on Niryuktis and Churnis. He critically edited the Aupapatika Sutra and translated the Dashavaikalika Sutra and its commentary into German. His extensive work on the Avashyaka literature resulted in the compilation "Ubersicht uber die Avasyaka Literatur."
  • Walther Schubring (1881-1966): A leading authority on Jain Agama literature, he edited Kalpa, Nishitha, and Vyavahara Chhedasutras. His magnum opus, "Die Lehre der Jainas" (The Teachings of the Jains), was translated into English due to its significance.
  • Ludwig Alsdorf (1904-1978): A prolific scholar who continued the tradition, focusing on various aspects of Jainism, Buddhism, Indian languages, and literature. He made significant contributions to understanding the Vasudevahindi and its relationship to the Brihatkatha. His research on Jain manuscripts in India was also noteworthy.
  • Helmut von Glasenapp (1891-1963): A disciple of Jacobi, he wrote extensively on Jainism in a popular style, with translations of his works into several Indian languages.
• Guru-Shishya Parampara: The essay emphasizes the strong guru-shishya tradition among these German scholars, ensuring the continuity of Jain studies.
• Contemporary Scholars: It mentions contemporary scholars like Klaus Bruhn, Adelheid Mette, and Chandrabhāl Tripathi, highlighting their specific contributions to editing, translating, and analyzing Jain texts and manuscripts.
• International Collaboration: The essay acknowledges contributions from scholars beyond Germany, briefly mentioning Norman Brown (USA), Maurice Winternitz (Czechoslovakia), and others.
• Critique of Indian Scholarship: The author implicitly critiques the lack of depth and originality in some contemporary Indian Jain scholarship, praising the meticulousness and analytical rigor of the foreign scholars.

In essence, the document presents a dual focus: one on the philosophical intricacies of Jain epistemology, particularly the concept of non-existence, and the other on the historical development and significant impact of Western scholarship on the study of Jainism.