Shanti Shloak Tika Tatha Anyamat Dushanam - Book Summary

This document is a commentary (Tika) on a devotional verse (Shanti Shlok) in praise of Lord Shantinath, a revered Tirthankar in Jainism. It also includes a section critiquing other religious viewpoints (Anyamat Dushanam).

Book Title: Shanti Shloak Tika Tatha Anyamat Dushanam Author(s): Vikramvijay (Editor/Reviser), Munishri Chandravijay (Author of the Tika) Publisher: Chandulal Jamnadas

Summary of the "Shanti Shlok Tika":

The "Shanti Shlok" itself is a well-known verse that begins with the words "Sakala-kushala-valli-pushkaravarta-megho..." and is often recited at the beginning of Jain religious ceremonies, particularly during Chaitya Vandan (worship of idols). The author of this verse is unknown, but it is respected within the Tapagachha tradition of Jainism.

The commentary, written by Munishri Chandravijay, aims to explain this verse in detail. The commentary follows the traditional five-part structure for explaining religious texts:

Padachchheda (Word Segmentation): The verse is broken down into its constituent words, with grammatical explanations and derivations provided for each. This involves referencing various Sanskrit grammarians and lexicons like Panini, Hemachandra, Amarakosha, and others. The commentary delves into the etymology of words, explaining their roots and how they are formed through grammatical rules and affixes.
Padarthokti (Meaning of Words): The individual meaning of each word is explained. This section is extensive, providing definitions and synonyms from various sources, illustrating the richness and nuances of the language used.
Vigraha (Compound Analysis): For compound words, the commentary explains how they are formed and what they represent. This involves breaking down complex Sanskrit compounds into their constituent parts and explaining the relationships between them (e.g., Karmadharaya, Tatpurusha, Bahuvrihi samasa).
Vakyayojana (Sentence Construction/Syntax): This section explains how the words and phrases come together to form meaningful sentences. It discusses the subject-verb-object relationships and the overall structure of the verse.
Akakshep-Samadhana (Addressing Objections and Providing Solutions): This is a crucial part of the commentary. It anticipates potential questions or doubts a reader might have about the verse and provides detailed answers and justifications.
- Why Lord Shantinath is called "Shanti" (Peace-giver): The commentary explains that Lord Shantinath earned this name because even while in his mother's womb, he pacified a great calamity that had befallen the land. Examples from his past lives are cited to illustrate his innate nature of bringing peace and alleviating suffering.
- Why Lord Shantinath is compared to "Pushkaravarta Megh" (a specific type of cloud): The commentary connects this comparison to the clouds that bring life-sustaining rain after a period of drought, reviving scorched land and vegetation. It draws parallels to how Lord Shantinath's teachings revive the "seeds of wisdom" in souls damaged by ignorance.
- Other Comparisons: The commentary also addresses the comparisons of Lord Shantinath to the sun (as destroyer of darkness/sin), the Kalpavriksha (wish-fulfilling tree), and a boat in the ocean of worldly existence. Each comparison is justified by explaining how Lord Shantinath's attributes and actions fulfill the qualities associated with these metaphors.
- The quality of the verse: The commentary discusses the literary merits of the Shanti Shlok, identifying it as a highly crafted piece of poetry that conveys profound spiritual meaning through subtle implications (dhvani) and various figures of speech like metaphors and compound forms.

The commentary is noted for its detailed grammatical analysis and its attempt to provide scholarly support for the interpretations. The manuscript of this commentary was discovered by Munishri Vikramvijayji in a pile of handwritten texts.

Summary of "Anyamat Dushanam" (Critique of Other Religions/Viewpoints):

This section, attributed to Munishri Vikramvijay (as editor/reviser, though the original author is indicated as "unknown" for this part), presents a critical analysis of the philosophical and logical inconsistencies found in various non-Jain religious traditions. The core argument is that these other systems contradict themselves, demonstrating a lack of foundational truth and often falling short of the perfect consistency claimed by Jainism. The critique focuses on identifying "Purvapar-Virodha" (Internal Contradictions) within their doctrines.

The critique examines several prominent schools of thought:

Buddhism: The commentary points out contradictions in the Buddhist concept of impermanence (kshana-bhanga) and the idea that only valid causes can be objects of knowledge. It questions how Buddhist philosophy reconciles the idea of momentary existence with concepts like rebirth and karma across lifetimes. It also highlights issues related to the Buddhist atomic theory and the nature of perception.
Nyaya-Vaisheshika: This section critiques the concepts of sattva (existence) and its relationship with categories like universals, particulars, and samavaya (inherence). It questions how these schools reconcile the eternality and singularity of universals with the transient and manifold nature of particulars. It also critiques their views on God's knowledge, the nature of inference, and memory.
Samkhya: The commentary identifies contradictions in the Samkhya philosophy regarding the eternal, unchanging nature of Prakriti (primordial matter) and its subsequent transformation into various evolutes. It also questions the Samkhya view on the nature of consciousness and the relationship between intellect (Buddhi) and the self (Purusha).
Mimamsa: This section highlights the contradictions in Vedic injunctions, particularly regarding the concept of non-violence (ahimsa) and its apparent sanction of animal sacrifice in rituals like the Ashvamedha. It questions the justification of practices like ritualistic killing and the acceptance of untruth under certain circumstances.
Purana and Bhattas: Briefly mentions contradictions in Puranic texts and the philosophy of the Bhattas regarding self-knowledge and the nature of reality.
Advaita Vedanta: The commentary critiques the Advaita Vedanta concept of Brahman and Maya, questioning how the perception of the world is reconciled with the ultimate non-dual reality.
Cārvāka (Materialism): The commentary dismisses the Cārvāka philosophy as fundamentally flawed and contradictory to all established principles of logic, scripture, and experience, particularly its denial of the soul, dharma, adharma, and the afterlife. It argues that engaging in debate with such a viewpoint is unproductive.

The overall conclusion drawn from this critique is that while other traditions exhibit internal contradictions, Jainism, with its doctrine of Syadvada (the doctrine of manifold aspects), stands as a testament to its claim of being founded by an omniscient being (Sarvajna) and offers a consistent and comprehensive worldview. The book argues that the inconsistencies in other systems prove the fallibility and limited knowledge of their founders, whereas Jainism's lack of such contradictions points to its divine, omniscient origin.

Overall Purpose:

The book serves to:

Educate: Provide a detailed explanation of a significant Jain devotional verse.
Defend: Critically analyze and highlight the logical flaws in other religious systems to strengthen the case for Jainism.
Promote: Establish the superiority of Jain philosophy by showcasing its internal consistency and the supposed contradictions in opposing views.