Anek Tattvatmak Vastaviktavad Aur Jain Darshan - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Anek Tattvatmak Vastaviktavad aur Jain Darshan" by Mahendramuni, focusing on its comparison of Jain philosophy with pluralistic realism:

The book "Anek Tattvatmak Vastaviktavad aur Jain Darshan" (Pluralistic Realism and Jain Philosophy) by Mahendramuni argues that the ultimate reality of the world is not singular but plural. It posits that among various philosophical schools, pluralistic realism is the closest to Jain philosophy.

The text then delves into a comparative review of specific philosophers and scientists with Jain thought, primarily focusing on Bertrand Russell and Professor Henri Margenau, and briefly touching upon Critical Realism and Heisenberg.

Bertrand Russell's Philosophy and Jainism:

Pluralistic Realism: Russell, a modern philosopher, advocated for pluralistic realism, asserting that the existence of physical objects is not solely based on perception.
Rejection of Idealism and Relativism: He logically refuted idealistic and knowledge-relative philosophies, including Berkeley's empiricism and Plato's theory of forms.
New Realism: Russell's emphasis on mental analysis in knowledge gave rise to a new type of realism where knowable objects exist entirely independently of the knower. Jainism shares this tenet of the object-relative existence of things.
Acceptance of Matter and Consciousness: Russell accepted the existence of both matter and consciousness, thus opposing materialism. Up to this point, his philosophy harmonizes with Jainism.
"Events" as Fundamental Reality: However, Russell believed that the reality of the world consists of "events," a third category of elements beyond the inert (matter) and the conscious. He viewed all objects in the world as collections of events. These events, he posited, are distinct from both matter and consciousness, and exist within limited spatio-temporal regions. They are inherently dynamic and interconnected.
Russell's "Events" vs. Jain "Paryayas": The text draws a parallel between Russell's "events" and the Jain concept of "paryayas" (modes or modifications). Jainism considers substances (dravyas) as the substratum of qualities (gunas) and modes (paryayas). Every substance undergoes constant change, which is termed "paryaya."
- Similarities: Both "events" and "paryayas" are dynamic and interconnected. Neither is beyond our experience. Russell's events are classified into material and conscious based on their relationships, similar to how Jainism distinguishes between the modes of Pudgala (matter) and Jiva (soul).
- Differences: The crucial difference lies in their fundamental nature. Russell considers each "event" as an independent element or experience. In contrast, Jainism does not accept "paryayas" as independent elements; they are seen as modifications of an underlying substance (dravya).
Russell's Philosophy as Dualism: The text argues that despite Russell's concept of events, his philosophy ultimately leads back to dualism. When he divides events into two types based on relationships, the fundamental elements become matter and consciousness, not events themselves. Dr. Stace is cited to support this view, suggesting that the distinction in relationships between matter and consciousness makes them fundamentally different, implying a dualistic foundation.
Jainism's Infinite Substances: Jainism acknowledges that conscious entities (Jivas) and atomic matter (Pudgala) are independent realities, leading to an infinite number of fundamental elements. When categorized, these reduce to two main types: Jiva and Pudgala.
Conclusion on Russell: Russell's philosophy is considered the closest Western philosophy to Jainism, despite these fundamental differences.

Professor Henri Margenau's Philosophy and Jainism:

Constructs and Independent Existence: Professor Margenau's theory of "constructs" posits that both the knower and the known object have independent existence. He also accepts non-physical realities, which aligns well with Jain philosophy.
Critical Realism: Margenau's thought, focusing on epistemological analysis of the knower and the known, leans towards Critical Realism.
Three Elements in Knowledge (Critical Realism): Critical Realism identifies three elements in the knowledge process:
1. Knower (Subject): The one who knows.
2. Known Object (as it is): The actual object.
3. Known Object (as known) / Datum: The object as it appears to the knower, also called a "datum."
Epistemological Dualism: This theory acknowledges a distinction (duality) between the real object and the known object. Thus, there is a numerical difference between the "known object as it is" and the "known object as known."
Jainism and Critical Realism: The text finds significant similarities between Jainism and Critical Realism:
- Jainism accepts the "known object as it is" as an independent reality.
- It also recognizes the independent existence of the knower.
- The "known object as known" differs numerically from the "known object as it is."
Sensory vs. Supra-sensory Knowledge:
- Sensory Knowledge: When knowledge is gained through sensory means, the "known object as known" not only differs numerically but can also differ in its essential nature from the "known object as it is." This known object is shaped by the interaction between the actual object and the sensory instruments. Mathematically, if 'A' is the real object and 'B' is the known object through senses, then B = f(A, sensory instruments), showing a duality.
- Supra-sensory Knowledge: In supra-sensory knowledge, while a numerical duality may exist between the known and the real object, an essential duality does not. If 'K' is the known object through supra-sensory means, then K = f'(A), implying a closer relationship without essential difference.
Jainism's Advantage over Critical Realism:
- While both accept the possibility of essential difference in sensory knowledge, Jainism's concept of "datum" (known object as known) does not grant it independent reality. Instead, it becomes an aspect of the knower, its form being dependent on the "known object as it is." This, the text suggests, frees Jainism from the potential flaws inherent in Critical Realism's acceptance of data as potentially separate from the real object.

Scientists and Pluralistic Realism:

Newton: In ancient times, Newton clearly accepted the independent existence of matter and consciousness.
Heisenberg and Others: In modern times, scientists like Heisenberg, Weizsäcker, and others accept the object-relative existence of matter.
Heisenberg's Philosophy: Heisenberg, a prominent figure in modern science, is highlighted for his views in "Physics and Philosophy." He considered physical objects as objectively real and also accepted the reality of consciousness, stating that consciousness cannot be explained by the principles of physics, chemistry, or evolution. He emphasized the need for precise definitions of our concepts to understand "reality." His philosophy can be placed under Modern Positivism.
Heisenberg and Jainism: Heisenberg's ideology shares significant similarities with Jainism:
- Both accept the real existence of matter and consciousness.
- While Heisenberg's views on the knower-known relationship are not extensively detailed, this shared acceptance of dual realities (matter and consciousness) makes his philosophy highly compatible with Jainism.
Other Scientists: While other scientists also view physical matter and consciousness as real, their philosophical views are not sufficiently documented for a comparative review.

In essence, the book argues that pluralistic realism, as espoused by philosophers like Russell and Margenau, and scientists like Heisenberg, shares fundamental tenets with Jain philosophy, particularly in its acknowledgment of multiple, independently existing realities, the object-relative nature of existence, and the distinction between the knower, the known object, and its perceived form. However, it also critically examines the nuances and potential deviations from Jain principles within these Western philosophical frameworks.