Ananya Aur Aparajey Jain Darshan - Book Summary

Here is a comprehensive summary in English of the provided Jain text "Ananya aur Aparajey Jain Darshan" by Gyan Bharilla:

The book "Ananya aur Aparajey Jain Darshan" (Unique and Invincible Jain Philosophy) by Gyan Bharilla posits that Jain philosophy is unique, incomparable, and invincible among all philosophies practiced and expounded in the world. The author asserts that it is the supreme philosophy for the world. This claim, he states, will be evident to sincere truth-seekers who approach Jainism with an open mind, free from prejudice. The author emphasizes that this comparison is driven by a desire for truth and reality, not by disdain or envy towards other religions.

The text addresses a common question: if Jainism is so superior, why are its followers so few? The author attributes this to human nature's inclination towards the easier path and a modern, self-centered, materialistic era. Today's society prioritizes worldly comfort and immediate gratification, whereas Jainism focuses on selflessness, spirituality, and ultimate truth, advocating for renunciation and spiritual happiness. This, the author explains, leads to a decline in the number of Jain followers and those who understand and accept its teachings. However, this decline is seen as a reflection of modern humanity's weakness and misfortune, not a flaw in the philosophy itself. Jainism is presented as a solid, strong, and unshakeable foundation for spiritual development and complete self-purification. The author notes that this is especially true in the current era, where humanity has regressed in its humanistic qualities despite advancements in science and "civilization." He contrasts this with a past era when people were less entangled in material pursuits, more aware of their souls, and understood life's meaning better, leading to a much larger following for Jainism, which is described as an "eternal light." Historical evidence is cited, suggesting that during the reigns of Emperor Chandragupta Maurya and Mahraja Samprati, Jain followers numbered over 200 million. Archaeological findings across India further support the widespread influence of Jain culture.

The author firmly states that the superiority of a religion or philosophy is not determined by the number of its followers but by the principles it expounds that elevate human life. He highlights Jainism's world-renowned principles that can secure humanity from the anxieties, wars, and destruction of the present age. The inherent difficulty in adhering to truth's path is acknowledged, but this difficulty is attributed to our own weakness and ignorance. The text then urges readers to move from ignorance to knowledge and from darkness to light by opening their eyes to the illuminating world of Jain philosophy.

The Relationship Between Religion and Philosophy: The text emphasizes the profound connection between religion and philosophy, suggesting they can almost be considered one. Religion is tied to conduct (achara), and conduct is deeply linked to thought (vichara). Good conduct stems from good thoughts, and vice versa. Philosophy's role is to guide us in defining what constitutes "good conduct." It's not sufficient for each person to deem their own preferred conduct as good, as this would lead to societal chaos. Therefore, the text asserts that "good" is defined by "truth," and a systematic philosophy is necessary to determine what truth is.

The Supremacy of Jain Philosophy: Anekantavada and Syadvada: The author introduces Anekantavada (the doctrine of manifold aspects) as the unique and unparalleled philosophy offered to the world by Jain thinkers. Anekantavada provides a method for considering any object from multiple perspectives. He contrasts this with Western materialism, which focuses solely on physical pleasure and development, leaving its philosophy far from complete evolution. In India, however, religion and philosophy are seen as tools for self-development, not material gain.

The text then delves into the origins of major world religions, noting that most originated in Asia, including Hinduism, Jainism, Buddhism, Christianity, and Islam. While acknowledging the claims of antiquity for Hinduism and Jainism, the author points out mentions of the first Jain Tirthankara, Rishabhadeva, in ancient Hindu scriptures like the Vedas and Bhagavad Purana, suggesting Jainism's greater antiquity. He further traces this lineage through prominent figures like Tirthankara Arishtanemi (contemporary of Shri Krishna) and Rishabhadeva, suggesting that the entire Vedic literature up to the Upanishads might have its roots in Jain philosophical thought.

The author contrasts Jainism with Hinduism, which has numerous philosophical branches and internal disagreements (Vedanta, Nyaya, Vaisheshika, Sankhya, Yoga, Mimamsa, Charvaka, with sub-branches like Advaita and Vishishtadvaita). He notes that Jainism, in contrast, possesses stability, unity, and fundamental steadfastness, without divisive branches at the philosophical level. While Jain practices may have sects (Digambara, Shvetambara, Sthanakavasi), their philosophical foundation remains unified. The timeless principles presented by Jain Tirthankaras remain unchanged, indicating a profound reason for their enduring nature.

Anekantavada is identified as the specific and supreme principle that makes Jain philosophy unique and paramount. It is a method of examining things from multiple viewpoints, which has impressed scholars worldwide. The text explains that Jain philosophers, through their unique method of observing things from various angles, have analyzed all philosophies and concluded that others are based on a single, exclusive perspective (ekanta). Jain philosophy, however, is founded on seven Nayas (perspectives or viewpoints), making it complete and unwavering, while other philosophies are incomplete and exclusive because they rely on only one Naya. The text lists the Nayas that form the basis of other philosophical systems:

Sangraha Naya: Advaita Vedanta and Sankhya
Naigama Naya: Nyaya and Vaisheshika
Vyavahara Naya: Charvaka
Rijusutra Naya: Buddhism
Shabda Naya: Mimamsa
Samabhirudha Naya: Vaiyakarana
Evabhuta Naya: Various extremist philosophies

Jainism is likened to a vast ocean that encompasses all seven Nayas.

Anekantavada and Syadvada: The term "Anekantavada" is broken down as "an + ek + anta," meaning "not one-ended," or "having many ends." The core teaching is that before making a judgment about any object, one should consider its different aspects and limitations to understand its true nature. The text quotes a scholar who states that without Anekantavada, even worldly behavior cannot be sustained. Various scholars, including Dr. Thomson and Mahamahopadhyay Ramashastri, have praised Syadvada (the logical framework of Anekantavada) as highly effective and an "impenetrable fortress." Mahatma Gandhi found Anekantavada (Syadvada) dear to him, as it taught him to understand different perspectives, fostering love and compassion.

The text argues that Syadvada has also proven its utility in science. Scientific research requires viewing phenomena from multiple angles, which is the essence of Anekantavada. The example of iron, being heavy and sinking, is contrasted with scientific advancements that allow iron to float on water (e.g., in ships) through a different perspective and understanding. Similarly, electricity, sound, and atomic energy are based on Anekantavada. Einstein's Theory of Relativity is presented as a modern scientific concept akin to Syadvada or Anekantavada, solving many previously complex problems. The author clarifies that Syadvada and Anekantavada are used interchangeably in Jain scriptures, meaning the same thing.

Ekantavada is defined as making a judgment about an object based on a single aspect or attribute. Anekantavada, conversely, involves making judgments based on multiple aspects and attributes. The text cites a definition: "The acceptance of various, even contradictory, qualities in a single object from a relative perspective is Syadvada."

The text then addresses the misinterpretation of the term "Syat" in Syadvada. While "Syat" might mean "perhaps" or "possibly" in general language, in Jain philosophy, it signifies "from a particular perspective" or "under certain circumstances" (kathanchit). Thus, "Syat asti ghatah" (Syat exists pot) means "From a certain perspective, the pot exists," not "Perhaps the pot exists." The author criticizes translations that equate "Syat" with doubt or possibility. He advocates for the correct interpretation of "Syat" as "under certain circumstances."

The core idea of Anekantavada is that every object possesses mutually contradictory qualities. An object that is existent is also non-existent, eternal is also non-eternal, one is also many, etc. This might seem paradoxical, but the author explains that these are understood through different perspectives (dravya, kshetra, kala, bhava) and the seven Nayas. Examples like medicine being useful for one disease but not another, or poison acting differently depending on the context, illustrate this point.

The author argues that the perceived contradiction arises from viewing things from only one perspective. The Vedantic concept of Brahman and Maya is brought up as an example, where both a pure and an impure element are presented as co-existing, implying that even Vedanta implicitly accepts the presence of seemingly contradictory elements.

The Significance of Anekantavada: Anekantavada is presented as the only perspective that allows us to truly understand things in their real form. It naturally leads to equanimity (samabhava), as we consider all aspects of a situation. The text uses the example of a human body, which can be viewed in various stages of life (childhood, youth, old age), different physical conditions (soft, strong, weak), geographical origins (English, American, Indian), and mental states (calm, agitated, gentle, fierce). All these perspectives, though seemingly different, describe the same entity.

The text asserts that Anekantavada's understanding of "one and many existing simultaneously" is crucial in the age of atomic science. It highlights that Jain philosophy unequivocally states that neither eternal nor non-eternal can arise independently. This understanding is absent in philosophies based on exclusive knowledge. Jainism's Anekantavada is portrayed as a vast ocean of knowledge that provides true understanding, where contradictory qualities become visible and comprehensible. It is lauded as "Tattvashironmani" (Crown Jewel of Principles).

Syadvada as the Method: While Anekantavada and Syadvada are fundamentally the same, Syadvada is described as the method or logic used to present the principle of contradictory qualities within an object. Anekantavada is compared to gold, and Syadvada to the touchstone that verifies its purity.

The Crisis of the Modern World and Jainism: The author contrasts the current materialistic and crisis-ridden world with Jain philosophy. He states that humanity is rushing towards destruction, blinded by materialism. Life is filled with uncertainty and confusion, like being in darkness. Jainism, however, offers an eternal message of hope through its ancient, unshakeable principles. The text urges readers to open their hearts and minds to welcome these principles that can secure and elevate life and existence. The author attributes current life's problems to forgetting our true nature and chasing fleeting, false material attractions. He criticizes the modern tendency to dismiss spiritual teachings as impractical or meant only for ascetics. He argues that violence cannot end violence and that the absence of Aparigraha (non-possession) is the root of many societal ills and conflicts, drawing parallels to the violent revolutions caused by misinterpretations of economic disparity. He advocates for simplicity and contentment as the true path to happiness.

The Five Great Vows (Panchashila): The text then outlines the five core ethical principles of Jainism, presented as essential for the well-being of humanity and the world:

Ahimsa (Non-violence): Goes beyond not harming humans to include all living beings, emphasizing the importance of a pure heart and the recognition of every creature's independent soul.
Satya (Truthfulness): Includes not only speaking truth but also truthful thoughts and actions, as untruth inherently involves violence.
Asteya (Non-stealing): Encompasses not taking anything that is not rightfully yours, beyond the legal definition of theft.
Brahmacharya (Celibacy/Chastity): A broad vow, practiced in behavior by not casting lustful glances or thoughts towards others, and limiting indulgence even within marriage, requiring control over mind, speech, and body.
Aparigraha (Non-possession/Non-attachment): The principle of not accumulating more than one's need. The author stresses its relevance to addressing social and political inequality, economic disparities, and the resulting conflicts.

The author emphasizes that these principles are interconnected, and the absence of one weakens the others. He reiterates that following this ethical code is the only way to ensure humanity's survival and progress.

Self-Development and the Nature of God: The book discusses Jainism's view on self-development and the nature of God. Unlike some philosophies where souls merge into a single Supreme Soul or cease to exist, Jainism posits that each soul has an independent existence. After liberation, the soul becomes a Siddha (perfected soul) and resides on the Siddhashila as an independent, perfected being. This highlights Jainism's belief in the infinite potential for individual soul development.

Regarding the nature of the universe, Jainism identifies two fundamental elements: Jiva (soul) and Pudgala (matter). It asserts that the universe is eternal and uncreated, based on the principle that "that which is non-existent cannot come into being, and that which is existent cannot cease to be." The diversity of the world arises from the combination of these two eternal elements.

The text then critically examines the concept of an "creator God." It argues against the idea of an omniscient, omnipotent, and benevolent creator, posing logical inconsistencies regarding God's involvement in creation, the existence of suffering, and the apparent inaction of God when souls commit sins. Jainism liberates God from these complexities, viewing God as omniscient, utterly detached (Vitaraga), fulfilled, and unconcerned with worldly affairs.

The Nature of Devotion: The author clarifies that devotion to a detached God is not about seeking personal favors but about aligning oneself with the ideal of self-perfection. True devotion is disinterested (nishkam), focused on embodying the qualities of the Vitaraga. By constantly remembering and striving to emulate such an ideal, one naturally progresses towards self-realization.

Conclusion: The book concludes by reiterating that Jain philosophy's principles, from the smallest atom to the vast universe, are unassailable, logical, and unique. This makes Jainism an eternal and ever-new philosophy. Its principles offer clear solutions to life's problems. Anekantavada is presented as the perspective that science has ultimately accepted, and the five ethical principles are deemed essential for humanity's survival. The solutions offered by Jainism regarding life, the universe, and its creation are irrefutable. Therefore, Jain philosophy is declared unique and invincible, its doctrines scientifically sound and unbreakable. The author expresses a hope that the knowledge and practice of this unique, invincible, and ever-new philosophy will illuminate the path of welfare for the world.