Acharya Jinasena Ka Darshanik Drushtikona

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The book, "Acharya Jinasena ka Darshanik Drushtikona," authored by Dr. Udaychandra Jain, explores the philosophical perspective of the revered Jain Acharya Jinasena. The text begins by highlighting the significance of Puranas in ancient Indian literature as invaluable texts for preserving culture and religion. Puranas aim to impart lessons on ethics, character, yoga, and morality in simple, understandable language, making them repositories of knowledge and science, capable of explaining profound spiritual truths through various narratives.

The Place of Jainism in Indian Philosophy: The author emphasizes that Indian culture is ancient, and the pursuit of philosophical viewpoints to solve life's problems is also ancient. While the ultimate origin of philosophical thought is difficult to pinpoint, the Vedas and Upanishads are considered its primary sources. Jainism, alongside other prominent Indian philosophical schools like Nyaya, Vaisheshika, Samkhya-Yoga, and Mimamsa, developed independently.

A key contribution of Jain philosophy to Indian thought is its Anekanta (non-one-sidedness) principle, which embodies a syncretic perspective. This principle is deemed crucial for the unfettered development of Indian culture. Dr. Mangaldev Shastri is quoted, stating that understanding Jainism and its ideology is essential for comprehending the progressive development of Indian culture, particularly its emphasis on ahimsa (non-violence), tolerance, and synthesis.

Jainism is characterized as a polytheistic philosophy that posits that objects possess infinite attributes, leading to the formulation of the Syadvada (conditional predication) doctrine. It advocates for the usefulness of ahimsa for the well-being of the masses and emphasizes the principle of karma in elevating the individual.

The Importance of Puranas in Jain Philosophy: The text asserts that Puranas hold significant importance within Jain philosophy, with the Adipurana being considered an unparalleled gem. Dr. Pannalal Sahityacharya regards the Adipurana as the foremost among the Prathamanuyoga texts of the Jain Agamas, describing it as profound as the ocean.

The development of Jain literature is traced back to Umaswati, the author of the Tattvartha Sutra, who, in the first century CE, presented philosophical concepts in a new style. This foundation was later built upon by great Acharyas like Pujyapada and Akalank, who composed extensive commentaries. By the 8th century CE, Jain philosophy had reached a highly refined stage. Acharya Jinasena, in the 9th century, based his work on the narratives and principles established by earlier Acharyas, elaborating on the chronology of time, the origin of Kulakaras, lineages, empires, the state of Arhantship, Nirvana, and the dissolution of epochs.

Gunabhadra Acharya, a disciple of Jinasena, praised his guru's work, equating the Dharma jewel derived from the ocean of Agamas to the Kaustubha gem. He acknowledged the profound nature of the Puranas and his reliance on the path laid out by his esteemed guru, Jinasenacharya, to complete his own work, the Uttar Purana.

Jainism's Philosophical Stance: The text explains that while a good person delights in what is beneficial, ordinary people seek what is pleasing. Puranas, being both beneficial and pleasing, satisfy everyone.

Jain philosophy extensively discusses the soul (Atman), with Jain Acharyas placing great emphasis on the knowledge of the soul. Jinasenacharya, with this objective, composed Puranas that incorporated all the principles documented by previous Acharyas, presented through narratives. Consequently, these Puranas are considered valuable within Jain Agamas and Jain philosophy due to their adherence to svadhyaya (self-study).

Comparison with Other Indian Philosophies: Indian philosophy is fundamentally spiritual, divisible into Vedic and non-Vedic streams. Vedic philosophies include Nyaya, Vaisheshika, Samkhya-Yoga, Mimamsa, and Vedanta, all of which accept the Vedas as proof. Even Samkhya and Mimamsa, though considered atheistic, are classified as Vedic for their acceptance of Vedic authority.

• Nyaya-Vaisheshika: Believe in the soul, God, world, and liberation. God is the efficient cause of the world, and its constituent atoms are eternal, uncreated, and indestructible.
• Samkhya: Is atheistic, emphasizing Prakriti (primordial matter) and Purusha (consciousness). Purusha attains liberation by ceasing to experience suffering.
• Yoga: While similar to Samkhya, it acknowledges God as a cause of the world. Liberation is achieved when one's mental modifications cease, leading to communion with the divine, not becoming God oneself.
• Mimamsa: Does not posit God but emphasizes the omniscient being, giving it great importance.
• Vedanta: Considers Brahman as everything. Through the removal of ignorance, the soul realizes its identity with Brahman.
• Buddhism: Views "Sugata" (Buddha) as divine, but not as one who dispenses rewards and punishments like other philosophical systems. Therefore, Buddhism is also considered atheistic.
• Jainism: Regards the pure nature of the soul as Paramatma (Supreme Soul). Each soul possesses infinite qualities of dominion and power. When a soul resides in its pure state, it is called Paramatma. Thus, the soul itself is Paramatma, and every soul can attain the highest state.

Jinasena's View on Brahman: Acharya Jinasena accepted the concept of Brahman, but unlike Vedanta, he did not consider Brahman to be everything. Instead, he identified the Panch Parmeshthis (Arhant, Siddha, Acharya, Upadhyaya, and Sadhu) as forms of "Panch-Brahm" (five Brahmans). Yogis who meditate on the supreme soul, Paramatma, realize the "Brahmatattva" (Brahman-principle), leading to the supreme bliss within the soul, which is its greatest wealth. This signifies that the soul itself is Brahman, and the manifestation of Brahman's power is Paramatma or Parabrahman, which can be called Ishvara due to its dominion, but not a creator or destroyer of the universe as in some Vedic philosophies.

The Existence of the World (Jagat): All Indian philosophies acknowledge the existence of the world as real. Nyaya-Vaisheshika views the world as existing in space, created from atoms and initiated by God. Atoms, like God, are eternal and uncreated. Samkhya-Yoga considers the three Gunas (Sattva, Rajas, Tamas) of Prakriti as real, thus the world is also real. Mimamsa, like Nyaya-Vaisheshika, deems the world as real. Vedanta considers the world real from a practical standpoint. Buddhists and Jains also view the world as eternal.

Jainism perceives the world as composed of six eternal substances: Jiva (soul), Pudgala (matter), Dharma (principle of motion), Adharma (principle of rest), Akasha (space), and Kala (time). Since these substances are eternal, the world is also eternal, not created by any God, nor can it be destroyed. While acknowledging the atomistic view of Nyaya-Vaisheshika, Jainism does not attribute the creation of atoms to God. However, it accepts that the visible world is formed by the combination of various substances. The Jain system refers to this collection of substances – Jiva, Pudgala, Dharma, Adharma, Akasha, and Kala – as the "Jagat," "Loka," or "Vishwa," with Jiva and Pudgala being the active agents and the other four providing the necessary conditions for their actions.

The Existence of the Soul (Atman): Indian philosophies generally accept the existence of the soul. Nyaya-Vaisheshika considers the soul eternal, the knower, doer, and enjoyer, with knowledge being an acquired attribute. Jainism, however, considers knowledge an inherent attribute of the soul. Nyaya-Vaisheshika believes consciousness arises from the soul's connection with the mind and body, a view also shared by Mimamsa. Mimamsa also considers knowledge an acquired attribute, and liberation occurs when the soul, devoid of pleasure and pain, ceases to have consciousness. Samkhya-Yoga, unlike Nyaya-Vaisheshika, considers consciousness an inherent nature of the soul, which is inert (akartā) and unaffected by pleasure or pain. Prakriti, being active and transforming itself, is the source of pleasure and pain. Vedanta posits the soul as Sat-Chit-Ananda (existence-consciousness-bliss). Charvaka, a materialist, denies the soul's existence, identifying consciousness with the body. Buddhism is anatma-vadi (non-soul), considering the soul impermanent and a mere stream of consciousness, transient like a bubble.

Jainism, however, asserts the soul is eternal, possessing infinite knowledge, infinite perception, infinite bliss, and infinite vigor. These qualities remain veiled as long as the soul is engaged in external activities. When the veil of karma is removed, the soul, endowed with these qualities, attains the state of Paramatma. The highest state of the soul is called Paramatma in Jainism.

Jinasena's View on the Soul: Adipurana states that the soul is imbued with knowledge, which is its inherent quality, not an acquired one. True knowers accept only what is taught by the omniscient Tirthankaras.

Liberation (Moksha): All Indian philosophies, except the materialist Charvaka, accept the principle of liberation, defining it as the complete cessation of suffering. According to Nyaya-Vaisheshika and Samkhya-Yoga, liberation is attained through self-knowledge. Mimamsa also views liberation as the complete absence of suffering. Vedanta describes liberation as the non-duality of the soul and Brahman, a state of pure existence, consciousness, and bliss attained by dispelling ignorance. Buddhism refers to Nirvana as the absence of all ignorance, described as a state of bliss, supreme peace, and freedom from greed, hatred, and delusion.

Jainism defines liberation as the pure state of the soul, achieved by the destruction of all karmas, leading to infinite bliss. This is attained through Samya-darshan (right faith), Samya-gyan (right knowledge), and Samya-charitra (right conduct). In this state, the soul is filled with infinite consciousness. This state does not involve the annihilation of the soul, nor does it become inert. Liberation is not like the extinguishment of a lamp; it is the shedding of karmic matter, allowing the soul to remain in its true nature.

Karma and Rebirth: All Indian philosophies, except Charvaka, accept the principles of karma and rebirth. The Indian doctrine of karma is based on eternal laws, dictating that individuals must experience the fruits of their good and bad deeds. The cycle of birth and death continues until the soul is freed from karmic bondage.

Jinasena's Concept of Freedom: Acharya Jinasena introduced the novel concepts of svatantra (independence) and paratantra (dependence) to describe the soul's state. He explained that a soul in the cycle of existence is dependent due to the bondage of karma and lives under the influence of others, making it paratantra. The absence of this dependence signifies freedom or svatantra. Karmic bondage is the cause of dependence, and the absence of this bondage (samsara) indicates the soul's freedom (moksha).

The Origins of Jainism and Social Structure: The first Tirthankara, Rishabhadeva, is considered the progenitor of Jainism. He initiated his daughters, Brahmi and Sundari, into the arts of alphabet and numerals, respectively. For the organization of society, he introduced divisions based on karma: Kshatriya (warrior), Vaishya (merchant/agriculturalist), and Shudra (skilled artisans, musicians). After Rishabhadeva renounced worldly life, Bharata Chakravarti designated those proficient in vows, knowledge, and conduct as Brahmins, thus establishing a caste system based on qualities and actions.

Rishabhadeva advocated for six occupations for the people's livelihood: Asi (service with weapons), Masi (writing/scribe), Krishi (agriculture), Vidya (education), Vanijya (trade), and Shilpa (craftsmanship). The people of that era diligently performed their respective duties.

Rishabhadeva, as the pioneer of occupational organization, is known as the Adi Purusha or Adinath. He established the religious order (dharma-tirtha) with the spirit of societal welfare and governance. Witnessing the destruction of the dancer Nilanjana, he realized the fleeting nature of worldly pleasures and the transient, suffering-filled existence of the human body, comparing it to a cart filled with defective vessels.

The Antiquity of Jain Teachings: The philosophical principles discussed in the Jain Agamas are undoubtedly older than the time of Mahavira, as his teachings were based on those of previous Tirthankaras. While historical verification may be challenging, it is certain that concepts like social order, the six substances, seven tattvas (principles), the doctrine of karma, and the varna system were elaborated upon by the first Tirthankara, Rishabhadeva. These principles are comprehensively detailed in the Adipurana.

The Adipurana systematically expounds the teachings of Tirthankaras, Acharyas, and Munis, offering insights into personal conduct, as well as profound philosophical and metaphysical knowledge. Jinasena defines "Tattva" (principle) as: "Jivadi-nam padarthanam yat'hatmyam tattvam ishyate" - meaning the true nature of all substances, including Jiva and others, is called Tattva. Tattva, in a general sense, is one, but it is divided into Jiva and Ajiva. Jiva is further categorized into Samsari (worldly) and Mukta (liberated). Samsari Jivas are divided into Bhavya (capable of liberation) and Abhavya (incapable of liberation). Acharya Jinasena presented four categories of Tattva:

1. Mukta Jiva (Liberated Soul)
2. Bhavya Jiva (Soul capable of liberation)
3. Abhavya Jiva (Soul incapable of liberation)
4. Ajiva (Non-soul)

With Ajiva further divided into Murtika (material) and Amurtika (immaterial), Tattva can also be classified as:

1. Samsari (worldly)
2. Mukta (liberated)
3. Murtika (material)
4. Amurtika (immaterial)

Acharya Jinasena also detailed the conduct, lifestyle, and movement regulations for monks engaged in the path to liberation. These ascetics are devoid of all possessions, detached from their bodies, grounded in dharma, and have conquered desire through contentment. They reside in places like crematoriums, mountain caves, and forests, enduring the roars of wild animals, and spend their nights meditating, studying, and performing daily rituals, sleeping in various seated postures or on their sides.

To purify the Ratnatraya (three jewels: right faith, right knowledge, right conduct), these ascetics renounce worldly affairs and meticulously protect all living beings, including those with one or more senses (Tras Kaya), plants (Vanaspati Kaya), earth (Prithvi Kaya), water (Jal Kaya), air (Vayu Kaya), and fire (Agni Kaya). They are free from humility, profoundly tranquil, possess supreme indifference, control their three secretences (mind, speech, body), and their scriptural knowledge serves as their eyes, enabling them to understand the ultimate reality. Thus, these ascetics continuously contemplate the right path while engaging in activities like eating and moving.

Reflection on Tattva: The text concludes by discussing the profound contemplation of "Tattva" in Indian literature. The word "Tattva" originates from the Sanskrit pronoun "Tat" (that), which signifies generality. The suffix "tva" (भाव) added to "Tat" forms "Tattva," meaning "its essence" (Tasyah bhavah tattvam). Therefore, Tattva refers to the inherent nature of a thing and the thing possessing that nature. In philosophical literature, Tattva is used for deep contemplation and analysis, stemming from the fundamental query: "What is Tattva?"