Upadhimat Tarjana Yane Prarupana Vichar

Here's a comprehensive summary of the Jain text "Upadhimat Tarjana Yane Prarupana Vichar" (ઉપાધિમત તર્જના યાને પ્રરૂપણા–વિચાર) by Acharya Shri Narendrasagarsuri, translated and annotated by Acharya Shri Vijaydevasuri Tapagachchh:

Book Title: Upadhimat Tarjana Yane Prarupana Vichar (ઉપાધિમત તર્જના યાને પ્રરૂપણા–વિચાર) Author/Editor/Translator: Acharya Shri Narendrasagarsuri Publisher: Shri Shasankantakoddharaksuri Jain Gyanmandir Catalog Link: https://jainqq.org/explore/022065/1

This extensive preface, written by "Shasan Kantakoddharak" Surishishu Narendrasagarsuri, delves into the historical context and philosophical content of the "Prarupana Vichar" text.

I. Historical Context and Authorship:

• Anonymous Author: The original author of "Prarupana Vichar" is unknown, identified as a Mahopadhyaya.
• Purpose: The text was composed in Vikram Samvat 1675 (17th Century CE) to please the then Acharya Shri Vijaydevsuriji Maharaj, a successor of Acharya Shri Vijayansen Suriji Maharaj.
• The Central Debate: The book focuses on the theological and scriptural interpretations (Prarupas) prevalent in the 17th century, presenting a central analysis of two opposing viewpoints:
  • Purva Paksha (Previous Argument): The interpretations of the influential Mahopadhyaya Shri Somavijayji.
  • Uttara Paksha (Later Argument): The interpretations of Mahopadhyaya Shri Dharmasagarji Ganivar.
• Influence of Acharyas: The preface details the lineage of influential Acharyas of the Tapagachchha during that period, including Acharya Shri Anandvimal Suriji, Acharya Shri Vijaydan Suriji, Acharya Shri Vijayhira Suriji, Acharya Shri Vijaysen Suriji, and Acharya Shri Vijaydev Suriji.
• The Two Mahopadhyayas:
  • Mahopadhyaya Shri Dharmasagarji: Described as a powerful logician, a destroyer of opponents in debate, and someone who would sacrifice his life for the welfare of the Jain Shasan (order) and community.
  • Mahopadhyaya Shri Somavijayji: Portrayed as a powerful and knowledgeable (Gitarth) individual, but also driven by personal ambition, position, and a sense of jealousy towards others' recognition and progress in the community. He was prone to trying to diminish others' achievements and status.
• Gachhadhipatis' Reliance: The preface highlights that the reigning Acharyas of the 17th century were well aware of the personalities of both Mahopadhyayas. Despite seeking advice from Mahopadhyaya Shri Somavijayji and his followers for important community matters or debates, the Acharyas ultimately prioritized and followed the counsel of Mahopadhyaya Shri Dharmasagarji because his advice was always for the community's upliftment.
• The Anonymous Author's Insight: The preface argues that the unknown author of "Prarupana Vichar" was also knowledgeable about Mahopadhyaya Shri Somavijayji's nature, citing an excerpt from the text that criticizes a proponent of "samabhav" (equanimity in all religions) for spreading misleading ideas due to the influence of strong delusive karma.

II. The Conflict and Key Issues:

• Dissent within the Gachha: The text documents a significant intellectual and theological conflict within the Tapagachchha during the 17th century, primarily revolving around differing scriptural interpretations and practices.
• Mahopadhyaya Somavijayji's Opposition: Envious of Mahopadhyaya Shri Dharmasagarji's prominence and influence, Mahopadhyaya Shri Somavijayji and his followers (including Mahopadhyaya Shri Ravimal, Mahopadhyaya Shri Manavijay, etc.) sought to undermine Shri Dharmasagarji's reputation and discredit his works, such as "Pravachan Pariksha" and "Sarvajna Shatak."
• Allegations Against Shri Dharmasagarji: The opposition accused Shri Dharmasagarji of:
  • Condemning other religions and Gachhas in his writings.
  • Calling the "Utsutra Kundkunda" text (which Acharya Shri Vijaydan Suriji had rejected) as scripturally sound.
  • Using abusive language against Acharya Shri Vijayhira Suriji and Acharya Shri Vijaysen Suriji.
  • Disregarding the principles of "Pancha Bol" and "Dwadash Bol" (fundamental Jain tenets).
  • Promulgating contrary interpretations.
• The "Pravachan Pariksha" Debate: The preface recounts a significant debate where Acharya Shri Vijaysen Suriji, following the instructions of Acharya Shri Vijayhira Suriji, defeated the Khartaras in Patan in VS 1642, using "Pravachan Pariksha" as a basis. The following year (VS 1643), the Khartaras and their supporters were decisively defeated again in Ahmedabad before the Suba (Governor) based on the same text. This validated the "Pravachan Pariksha" and other works.
• Tragic Demise of Acharya Shri Vijaysen Suriji: Following this victory, the opposition, unable to accept their defeat, allegedly poisoned Acharya Shri Vijaysen Suriji in Sojitra village during his monsoon stay in Khambhat, leading to his death.
• Subsequent Challenges and Validation: Acharya Shri Vijaydev Suriji, who succeeded Acharya Shri Vijaysen Suriji, was more cautious in his dealings with the opposition. In VS 1671, he convened a gathering of learned monks (Gitarthas) in Ahmedabad. After thorough discussions, the "Pravachan Pariksha," "Sarvajna Shatak," "Iryapathiki Kulak," and "Dharmatattva Vichar" were declared authoritative texts, and copies were distributed to libraries.
• Escalation of Conflict and the Role of Emperor Jahangir: The opposition, further enraged by this validation, continued their efforts. They approached Emperor Jahangir through Mahopadhyaya Shri Bhanuchandraji and Mahopadhyaya Shri Siddhichandraji, alleging that the "Sagar" Muni (likely referring to Dharmasagarji and his followers) had insulted and abused other Gachhas and philosophies in their texts. They urged the Emperor to declare these works false to bring peace.
• The Imperial Audience: Emperor Jahangir summoned Acharya Shri Vijaydev Suriji to Mandavgadh. In the imperial court, Acharya Shri Vijaydev Suriji, supported by Mahopadhyaya Shri Nemasagarji, presented arguments based on the "Sarvajna Shatak." Mahopadhyaya Shri Nemasagarji effectively refuted the opposition's claims, leading Emperor Jahangir to declare the "Sarvajna Shatak" as an authoritative text. The Emperor bestowed titles upon Acharya Shri Vijaydev Suriji ("Jahangiri Mahatapa") and Mahopadhyaya Shri Nemasagarji ("Vadijipaka"), and honored the Tapagachchha tradition.
• The "Seven-Pointed Edict" (Sapt Bol no Pattak): Even after these victories, the opposition persisted. In VS 1686, Acharya Shri Vijaydev Suriji issued a seven-point edict clarifying specific scriptural interpretations, addressing issues like the possibility of soul-injury through the actions of an A Yogi Kevali (a Kevali who is not in a state of perfect meditative trance), the interpretation of "Durvachita" and "Utsutra," and the karmic consequences of specific actions. This edict further solidified the accepted interpretations.
• The "Prarupana Vichar" as a Central Analysis: The preface emphasizes that the "Prarupana Vichar" text, written by an unknown author, serves as a balanced examination of the two primary schools of thought in the 17th century, highlighting the events that led to the validation of certain texts and interpretations.

III. Philosophical and Scriptural Content (as discussed in the Preface):

The preface extensively discusses various Jain philosophical concepts and scriptural interpretations, often in the context of refuting the opposing viewpoints:

• Samabhav (Equanimity in all Religions): The author criticizes the idea that equanimity in all religions leads to liberation, arguing that true Samabhav is achieved through yoga (like Ashtanga Yoga) and is an advanced spiritual state attainable only after rigorous practice and the destruction of passions. The Jain path to liberation, through the stages of spiritual progress (Gun Sthans) and the destruction of karma (Kshayaka Shreni), is presented as distinct.
• Nirjara (Shedding of Karma): A significant portion of the preface is dedicated to refuting the notion that mere rituals or external austerities performed by those with incorrect views (Mithya-drashti) can lead to Sakam Nirjara (Nirjara motivated by worldly desires). The text asserts that only the virtuous (Pundits/Samyamis) can achieve Sakam Nirjara, while others achieve Akam Nirjara (Nirjara without worldly motive). The author stresses that true Nirjara is achieved through knowledge and right conduct, not mere external practices.
• Dravya Nirjara vs. Bhava Nirjara: The discussion highlights the distinction between material shedding of karma (Dravya Nirjara) and the internal purity and intention (Bhava Nirjara).
• The Nature of Kevalis: The text examines differing views on whether A Yogi Kevalis (those not in a state of perfect meditative trance) can cause harm to souls through their physical presence or actions. The author leans towards the interpretation that the intent and yogic state of the Kevali are crucial in determining karmic bondage.
• The Role of Rituals and Good Deeds: The preface addresses the question of whether the good deeds or rituals performed by those with incorrect views are permissible or worthy of approval. The author argues that while the actions themselves might appear good, their motivation and alignment with true principles matter. Some rituals or practices might be permissible in a limited sense if they lead to beneficial outcomes, but ultimate liberation is only through the right path.
• Importance of Syaadvaada: Throughout the preface, the author champions Syaadvaada (the doctrine of manifold aspects and conditional predication) as the true path to understanding Jain philosophy. Syaadvaada is presented as the means to resolve contradictions and achieve balanced judgment, contrasting it with rigid, one-sided views (Ekaantavaada).

IV. The Author's Objective:

The preface concludes by stating the author's intention to present a balanced analysis of the historical and philosophical debates, urging readers to approach the text with an open mind, consider the context, and rely on the wisdom of learned scholars and the principles of Syaadvaada to arrive at the truth. The author acknowledges the potential for rigorous language in defending the Shasan and seeks forgiveness for any harshness in their words.

In essence, "Upadhimat Tarjana Yane Prarupana Vichar" is a significant Jain text that chronicles and analyzes a critical period of theological debate and conflict within the Tapagachchha, emphasizing the importance of correct scriptural interpretation, the pursuit of right conduct, and the ultimate supremacy of Syaadvaada in understanding the Jain path to liberation. The preface itself is a detailed historical and philosophical treatise, providing the necessary backdrop for appreciating the text's content and its significance in Jain intellectual history.