Adipuran Me Jain Darshan Ke Tattva Darshan

Here's a comprehensive summary of the provided Jain text, "Adipuran me Jain Darshan ke Tattva Darshan," in English:

This text, an excerpt from the "Adipuran me Jain Darshan ke Tattva Darshan" by Udaychandra Jain, discusses the significance of Puranas in Indian culture and the place of Jain philosophy within the broader Indian philosophical landscape, with a specific focus on the Adipurana and its exposition of Jain metaphysical principles.

The Place of Puranas in Indian Culture:

The text begins by highlighting the important role of Puranas in ancient Indian literature. They are considered guardians of culture and religion, serving to educate the common populace in ethics, character, yoga, and good conduct. Their primary aim is to solidify religious beliefs and explain profound spiritual concepts in a simple, understandable language, making them veritable treasuries of knowledge. Puranas attempt to convey the essence of Vedas and Upanishads through various narratives. Their literature has evolved since ancient times, with stories and examples originating from antiquity, written for the welfare of the general public. The text asserts that the teachings of Puranas are timeless and universally applicable, attributing much of present-day religiosity to their influence. They are lauded as popular and invaluable gems of Indian culture and civilization.

The Place of Jain Philosophy in Indian Philosophy:

Indian culture is considered ancient, with humans consistently seeking ways to resolve life's problems, thus implying a parallel antiquity of philosophical thought. While the Vedas and Upanishads are seen as the initial sources of Indian philosophical thought, later developments incorporated systems like Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa, and also Jain and Buddhist philosophies. These schools, including Jainism, developed independently.

Jain philosophy is described as a pluralistic (many-valued) philosophy. It posits that reality is possessed of infinite attributes (anant-dharmatmak) and champions the faultless style of Syadvada (conditional predication). It emphasizes Ahimsa (non-violence) as beneficial for the development of ordinary people's lives and highlights the principle of karma as empowering the individual.

The Significance of Adipurana in Jain Philosophy:

The name "Adipurana" itself signifies its status as an unparalleled gem of Jain philosophy. Literary scholars consider it the finest among the Prathamanuyoga (narrative exposition) texts of Jain Agamas, describing it as profound as the ocean.

The development of Jain literature is traced back to Umaswami, the author of Tattvarthasutra, who in the first century CE, presented philosophical principles in a new style. This was followed by the monumental commentaries (Mahabhashyas) like Sarvarthasiddhi, Tattvarthalokavartika, and Satyarthrajvartika by great Acharyas like Pujyapada, Akalanka, and Vidyananda. As Jain philosophy evolved, thinkers expounded its doctrines in their unique styles. By the eighth century, Jain philosophy had reached a refined state. In the ninth century, Jinendra, building upon the narratives and principles described by earlier Acharyas, expounded on the chronology of time, the lineage of Kula-kars, empires, the state of Arhanta, liberation (Nirvana), and the cycles of time.

The text quotes Gunabhadra, a disciple of Jinendra, praising the Purana and his guru. Gunabhadra likens the Purana to a great jewel, the Koustubha mani, born from the ocean of Agamas, containing a treasure trove of excellent sayings. He acknowledges the depth of this "ocean of Purana" and his reliance on the path laid by his esteemed guru, Jinacharya, to navigate it.

The Subject Matter of Adipurana:

The Adipurana focuses on Tirthankara Rishabhanatha, the first propagator of Jainism. He is credited with teaching his daughters Brahmi and Sundari the art of alphabets and numerals, respectively. For the organization of society, he established a division based on actions and qualities: Kshatriyas for those with heroic natures, Vaishyas for those engaged in trade and agriculture, and Shudras for those skilled in arts like craftsmanship, dance, and music. After Rishabhanatha embraced the ascetic life, his son, Chakravarti Bharata, designated those proficient in vows, knowledge, and conduct as Brahmins. This thus established a caste system based on guna (qualities) and karma (actions).

Rishabhanatha advised his subjects on six occupations for livelihood: asi (defense with weapons), masi (writing), krishi (agriculture), vidya (education, arts), vanijya (trade), and shilpa (craftsmanship). The text details these occupations. Rishabhanatha, as the progenitor of occupational organization, is called 'Adipurusha' or 'Adinath'. He established the religious order for the welfare of society and state. Witnessing the dancer Nilanjana's demise, he reflected on the transient nature of worldly pleasures and the perishable human body, comparing it to a cart filled with sorrowful vessels.

The Adipurana thoroughly discusses the teachings of Tirthankaras, Acharyas, and monks, providing guidance on conduct and delving into philosophical principles.

Philosophical Ideas in Adipurana: The Existence of the World:

All Indian philosophies acknowledge the existence of the world. Nyaya-Vaisheshika considers the world real and spatially located, originating from atoms created by God. They believe both atoms and the world are eternal, like God. Samkhya-Yoga views the three gunas (Sattva, Rajas, Tamas) as the cause of the world, making the world real. Mimamsa, like Nyaya-Vaisheshika, considers the world real, attributing its origin to atoms and the law of karma. Vedanta considers the world real from a practical standpoint. Both Buddhism and Jainism also accept the reality of the world.

Jain philosophy defines the world as comprising six dravyas (substances): Jiva (soul), Pudgala (matter), Dharma (medium of motion), Adharma (medium of rest), Akasha (space), and Kala (time). These six substances are eternal, making the world eternal. It is not created by any God and cannot be destroyed. While acknowledging the Nyaya-Vaisheshika view of the world being composed of atoms, Jainism rejects the idea of God creating them. However, it can be accepted that the visible world is indeed formed by the combination of certain fundamental substances.

The text states that the world exists in the sense that all its constituents persist in some form. The activities of Jiva and Pudgala are observed, and Dharma, Adharma, Akasha, and Kala are the enabling causes for these activities. Jainism refers to this collection of substances as Jagat, Loka, or Vishva.

The Basis of the World: Definition of Tattva:

Indian literature extensively discusses "tattva" (principle/essence) because the world is formed by a few of them. In philosophical literature, "tattva" is used for deep contemplation, which begins with analyzing the nature of a thing. The fundamental question in philosophy is "What is Tattva?" The word "tattva" is derived from the Sanskrit pronoun "tat" (that), which signifies generality. The suffix "tva" denoting an abstract noun creates "tattvam," meaning "its essence." Thus, "tattva" refers to the nature of a thing or the thing itself.

In a worldly sense, "tattva" means reality, truth, essence, or summary. Philosophers also use it for the ultimate reality, intrinsic nature, the knowable, the pure, and the supreme. In the Vedas, it refers to the Supreme Being or Brahman, and in Samkhya, it denotes the fundamental cause of the world.

The Importance of Tattva in Life:

Tattva holds significant importance in life. Life and Tattva are interconnected; life cannot be separated from Tattva, and without it, life cannot be dynamic. To separate Tattva from life is to deny the existence of the soul.

All Indian philosophies are founded on Tattva. Each philosophy, according to its tradition and understanding, has propounded its own theory of Tattva. Even the materialistic Charvaka philosophy accepts Tattva, positing Earth, Water, Air, and Fire as the four elements, excluding space as it is known through inference, not perception. Vaisheshika philosophy accepts six fundamental elements: substance, quality, action, generality, particularity, relation, and absence. Nyaya philosophy enumerates sixteen padarthas (categories): pramana (means of knowledge), prameya (object of knowledge), doubt, purpose, example, conclusion, argument, logic, determination, debate, wrangling, fallacious reasoning, trickery, classification, and means of stopping debate. Samkhya-Yoga recognizes twenty-five tattvas: Prakriti, Mahat, Ahamkara, five sense organs, five organs of action, five subtle elements, mind, five gross elements, and Purusha. Mimamsa considers Vedic action as real and Tattva. Vedanta considers only Brahman as real, deeming everything else unreal. Buddhist philosophy analyzes suffering, its origin, its cessation, and the path to its cessation. Jain philosophy accepts this in the form of six dravyas and seven tattvas, or nine padarthas. Dravya, tattva, and padartha are all means of expressing the nature of a thing. Kundakunda considers tattva, artha, padartha, and tattvartha as synonymous.

Sat, sattva, tattva, tattvartha, artha, padartha, and dravya are synonyms. Sat and dravya are called Tattva. What is sat is characterized by origination, cessation, and permanence. What is Tattva is sat, and what is sat is dravya. The Buddhist belief is that what is momentary is sat or true. Vedanta considers Brahman as sat, and all else as illusory. However, this is not the Jain perspective. Jainism views each substance from the perspective of Dravyarthika (substantial viewpoint) and Paryayarthika (modal viewpoint). A substance is never destroyed, but through the modal viewpoint, there is constant transformation of origination and cessation. This perspective is necessary to understand each entity. The word "tattva" denotes a general state or essence. "Tat" is a pronoun indicating a general state, so "tattva" means the way a substance is, and its being so. The text states, "the true nature of substances like Jiva is considered Tattva." This Tattva is an element of right knowledge.

The Number of Tattvas:

From a general perspective, there is one Tattva, which is categorized into two types: Jiva and Ajiva. Jiva is further divided into Samsari (world-bound) and Mukta (liberated). Samsari Jiva is divided into Bhavya (capable of liberation) and Abhavya (incapable of liberation). Thus, Acharya Jinendra proposes four types of Tattva: 1. Mukta Jiva, 2. Bhavya Jiva, 3. Abhavya Jiva, and 4. Ajiva.

With Ajiva further divided into Murtika (material) and Amurtika (immaterial), Tattvas can be classified in another way: 1. Samsari, 2. Mukta, 3. Murtika, and 4. Amurtika.

In discussing these Tattvas, Acharya Jinendra also describes the lifestyle, conduct, and movement of monks embarking on the path to liberation.

These two fundamental Tattvas expand into seven Tattvas: Jiva, Ajiva, Asrava (influx), Bandha (bondage), Samvara (cessation), Nirjara (eradication), and Moksha (liberation). The root cause is that the Jiva is the doer of Ajiva's actions. The coming and going of karma due to material actions leads to Asrava and Bandha. Just as water enters and accumulates in a leaky boat, karmas are received and accumulated. There must be a way to remove them. Samvara stops the influx of karma (like plugging the holes in the boat). Through Nirjara, karmas are separated (like the water that has entered the boat). The ultimate goal of every soul is the cessation of suffering. When these karmas are removed, a single source of bliss remains, which is Moksha (Nirvana).

The Order of Tattvas:

The text questions why Jiva is placed first. Jiva is knowledge-consciousness, the experiencer of karma, and the enjoyer of good and bad. Without Jiva, Pudgala cannot be utilized. Pudgala cooperates with Jiva's motion, existence, and extension, making Ajiva essential. The world is the union of Jiva and Pudgala. Asrava and Bandha are the causes of the world. Samvara and Nirjara are the causes of Moksha. Thus, the Tattvas are described in this order. This order can also be established from the perspective of union-cessation and spiritual outlook.

An intelligent person can achieve their destination by understanding these Jiva-Ajiva Tattvas, recognizing that Jiva is consciousness and possesses the quality of knowledge. One who knows the self knows everything, and the self is the supreme self. Conversely, a dull-witted person cannot reach their destination until they understand the causes of union-cessation and the causes of liberation. Asrava, Bandha, good-bad, and merit-demerit are the causes that cause transmigration in the world, while Samvara, Nirjara, and Moksha are the causes of cessation that lead to the path of bliss and liberation. Thus, a concise style is used for Jiva-Ajiva, and an expansive style for Asrava, Bandha (merit-demerit), Samvara, and Nirjara. This allows inquisitive individuals to understand these Tattvas thoroughly and attain the path of liberation.

Spiritually, Jiva-Ajiva are knowable Tattvas. For the seeker of the path to liberation, knowledge of these two Tattvas is essential, as they are the objects of knowledge. Asrava and Bandha are to be renounced as they are the causes of the world, while Samvara, Nirjara, and Moksha are to be embraced. Among the seven Tattvas, Jiva and Ajiva (Dharma, Adharma, Akasha, and Kala) are substances; Jiva is formless, and Pudgala is material, possessing qualities like form, taste, smell, and color. From a substantial viewpoint, Jiva, Pudgala, Dharma, Adharma, and Akasha are Astikayas (possessing extension), while Kala is not an Astikaya because it is not a collection of regions.

Soul and Brahman:

Indian philosophers generally accept the soul in some form. Nyaya-Vaisheshika considers the soul eternal, and it is recognized as the knower, doer, and experiencer. They also consider knowledge as an acquired quality of the soul. Jainism considers knowledge an intrinsic quality of the soul. According to Nyaya-Vaisheshika, consciousness arises in the soul only when it combines with the mind and body. Mimamsa shares this view, considering consciousness and knowledge as acquired qualities. Upon the complete cessation of happiness and sorrow, the soul attains its natural state of liberation, becoming devoid of consciousness. Samkhya-Yoga does not consider consciousness an acquired attribute of the soul. However, their soul (Purusha) is inactive and devoid of the experience of happiness and sorrow. Prakriti, by assuming the form of Purusha, becomes the cause of happiness and sorrow and is constantly active, while Purusha is pure consciousness and knowledge. Vedanta considers the soul as the only reality, possessing the nature of existence, consciousness, and bliss (Sat-Chit-Ananda). Among non-Vedic philosophies, Charvaka denies the existence of the soul altogether, believing the conscious body to be everything. Buddhism is non-substantialist, considering the soul transient. The Shunyavadi Vijnanavadi believes the soul is momentary, a stream of consciousness that changes like a bubble of water every moment. However, Jain philosophy considers the soul eternal, possessing infinite knowledge, infinite perception, infinite bliss, and infinite vigor. As long as it remains attached to external activities, these qualities remain covered. When the veil of karma is removed, the soul, endowed with these qualities, attains the state of the Supreme Soul. The highest state of the soul is called the Supreme Soul in Jain philosophy.

The author of Adipurana considers the soul to be endowed with knowledge, which is its inherent quality, not an acquired one. Those who know the Tattvas accept only those that are spoken by the omniscient God.

Acharya Jinendra, like other Indian philosophies, also accepts the concept of Brahman. However, he does not consider it as everything, as Vedanta does. He considers the Panchaparamedhis (Arhant, Siddha, Acharya, Upadhyaya, and Sadhu) as forms of Panchabrahm. Those yogis who repeatedly meditate on the Supreme Soul, the ultimate reality, come to know Brahman. The supreme bliss experienced in the soul is the greatest wealth of the soul.

According to Adipurana, the soul itself is of the nature of Brahman; every soul is of the nature of Brahman. The manifestation of this Brahman's power is called the Supreme Soul or Supreme Brahman. This Supreme Brahman, possessing attributes of power, can be called Ishvara, but this Ishvara is not the creator or destroyer of the world.

Moksha (Liberation):

All Indian philosophies, except for the materialistic Charvaka, accept the principle of Moksha. All philosophers define Moksha as the absolute cessation of suffering. According to Nyaya-Vaisheshika and Samkhya-Yoga, Moksha is the complete eradication of suffering, achieved through knowledge of Tattva. Mimamsa also considers Moksha as the complete absence of suffering. Vedanta defines Moksha as the oneness of the individual soul and Brahman. The state of pure existence, consciousness, and bliss is Brahman, and this state is attained when the cause of bondage, ignorance, is removed. Buddhism recognizes Nirvana as the state of absence of all ignorance. The Dhammapada describes Nirvana as a state of bliss, supreme happiness, complete peace, and freedom from greed, hatred, and delusion. Jain philosophy defines Moksha as the purified state of the soul. The attainment of bliss-filled Moksha occurs with the destruction of all karma and is achieved through the practice of right faith, right knowledge, and right conduct. In this state, the soul becomes endowed with the quality of infinite consciousness. In this state, the soul neither ceases to exist nor becomes unconscious. The destruction of any existent entity does not occur, therefore, the soul cannot cease to exist. Moksha occurs only when karma (Pudgala particles) are shed. In this state, the soul remains in its own true nature. Acharya Jinendra uses the terms Svatantrata (independence) and Paratantrata (dependence) for the soul's state, which are unique. He explains that "in the world, this soul is not independent in any way because, being subject to karmic bondage, it lives dependent on others, hence it is dependent. The absence of this dependence of souls is independence itself. That is, karmic bondage can be said to be the cause of the soul's dependence, and the absence of dependence in the form of karmic bondage (samsara) signifies the soul's independence (Moksha)."

The Relationship between Dharma and Philosophy:

Dharma and philosophy have a very close relationship, considered essential components of human life. Man's perspective is philosophy, and when it is integrated into life, it becomes Dharma. Philosophy and Dharma are complementary means. The search for truth lies deep within life. Philosophy is meant to awaken human intellectual power and serves as a means for humans to evaluate their lives. Dharma leads to peace, harmony, and the cessation of suffering. Philosophy, through logical reasoning and debate, presents and verifies fundamental principles related to the soul, the world, and God in the intellectual realm. Jinendra discusses Dharma in his Purana in a similar vein. He states that Dharma leads to desired wealth, happiness, contentment, prosperity, enjoyment, birth in a noble family, beauty, scholarship, long life, and health. He emphasizes that just as no effect occurs without a cause, Dharma is the cause for these attainments. He further asserts that just as poison does not lead to life, barren land does not yield grain, and fire does not provide coolness, happiness cannot be obtained through Adharma. Dharma is the means to prosperity in this world and liberation in the next. Dharma is the cause of all well-being. "Dharma hi sharanam paramam" means Dharma is the ultimate refuge. The text quotes that the person who understands the reality of Dharma is superior, accomplished, and wise. It asks, "Without Dharma, where is heaven? Without heaven, where is happiness?" Therefore, those who desire happiness should serve the wish-fulfilling tree of Dharma for a long time. Jinendra defines Dharma as "that which leads to the definite achievement of prosperity in this world and liberation in the next." Therefore, in understanding one's duty towards all beings, the practice of Dharma is essential for self-welfare and world peace. It is a source of pride for society, the nation, and the country, and the protector of our culture and civilization.