Atmakendrit Evam Ishwarkendrit Dharm Deshna - Book Summary

Here's a comprehensive summary of the Jain text "Atmakendrit evam Ishwarkendrit Dharm Deshna" by Mangimal Kothari, based on the provided pages:

The text, "Atmakendrit evam Ishwarkendrit Dharm Deshna" (Self-Centered and God-Centered Religious Philosophy), by Dr. Mangimal Kothari, a freelance thinker and Associate Professor in the Philosophy Department at Jodhpur University, explores two fundamental streams of religious and philosophical thought: those centered on God and those centered on the Self (Atma).

God-Centered Religions and Philosophies:

Western Asian Religions: The author identifies Zoroastrianism, Judaism, Christianity, and Islam as primarily God-centered. In these traditions, God is the ultimate reality, the creator of the universe, omniscient, and omnipotent. The creation is a result of divine will, not a parallel cosmic order. This perspective, the text argues, resolves philosophical difficulties by positing God as the uncaused cause. These religions are characterized by a clear monotheistic belief, where no created being can be equal to God, regardless of their spiritual development.
Early Indian Traditions: During the Vedic period in India, there was worship of natural forces, evolving towards monotheism. However, Upanishadic thought, with its metaphysical speculation, did not develop a devotional path akin to Semitic religions. Instead, the pursuit of knowledge led monotheism towards monism, identifying the ultimate reality with "Brahman" or "Atma." This, according to the author, shifted Upanishadic philosophy from God-centered to self-centered, equating the individual soul with Brahman.

Self-Centered Religions and Philosophies:

Jainism: Jainism is presented as a prime example of a self-centered religion. It rejects the concept of a creator God and emphasizes that every living being is the doer and experiencer of its own karma. The core belief is in the capacity for self-development and liberation (moksha) through the shedding of karma by one's own effort (purushartha). The text highlights that for Jainism, the primary focus is understanding the nature of karma and how to eliminate it. Self-knowledge is attained through the cessation of karma, which cannot be achieved by creating more karma, even auspicious karma. Instead, good karma, when its strength is diminished through a process called "nirjara" (shedding of karma), leads to the development of knowledge. Ultimately, knowledge destroys the remaining karma, akin to a spark consuming a haystack. Jainism's emphasis on nirjara is seen as promoting the concept of "karma-sanyasa" (renunciation of karma).
Buddhism: The text notes that Buddha presented a similar solution to Jainism. Both Jainism and Buddhism, flourishing during the time of Mahavir and Buddha, promoted the path of knowledge.

The Conflict and Synthesis in Indian Philosophy:

Upanishadic Attempts at Synthesis: Some Upanishads inspired by the Vedas attempted to harmonize God-centered philosophies with their own teachings. While Mimamsa adhered to Vedic religion, Vedanta later adopted the monistic Upanishads. The Upanishads, without outright condemning the Vedas, devalued Vedic values.
Shankaracharya and Advaita Vedanta: Shankaracharya is described as largely self-centered. However, other schools of Vedanta posited God-centered philosophies, creating an irreconcilable philosophical contradiction. This conflict wasn't just theoretical; it had significant practical consequences.
The Vedanta Dilemma: Vedanta masters blended monotheism and monism, creating a complex philosophical entanglement. Unlike the purely God-centered Semitic religions, Vedanta philosophies were neither fully God-centered nor fully self-centered. While acknowledging the inevitability of karmic retribution, they granted God the power to override karma. They maintained the principles of destiny (prarabdha), fate (vidhi), and karmic flow (karmagati), while preserving a place for individual effort and divine omnipotence.
Practical Implications and the Gita: Followers of Vedanta drew practical guidance from Vedic rituals and the associated Smritis. This led to a debate within Indian thought, particularly between the Vedic ritualistic approach and the Jain-inspired ideal of avoiding karma (nirjara). The Bhagavad Gita is presented as addressing this intellectual conflict by framing it as "Karma Yoga vs. Karma Sanyasa."

The Rise of Devotion and its Consequences:

The Gita's Approach: The Gita's philosophy, by becoming God-centered, merged karma with knowledge and devotion, paradoxically increasing the complexity of the issue. Shankaracharya, while practically allowing contradictions, tried to re-establish Vedanta as self-centered in principle. However, later saints emphasized the devotional path, reducing the significance of karma and knowledge.
Social and Political Impact: This shift led to a reliance on God for social and political matters. Devotion, whether auspicious or inauspicious, became central, resulting in communal tensions.
God-Centered Religions and Conflict: The author points out that Semitic religions, adopting God-centered philosophies, engaged in numerous wars in the name of God (Jews in the name of Yahweh, Christians in God's name, Muslims in Allah's name). This belief that God is only on their side and will send others to hell fueled these conflicts.

India's Transformation:

Pre-Islam India: As long as Indian religions and philosophies remained self-centered, social and political life was not poisoned by fanaticism.
Post-Islam and Colonial Era: The situation began to change with the advent of Islam. During the long period of slavery, devotion to God provided a peculiar intoxication. After Shankaracharya, Vedanta became fully God-centered, leading to the devaluation of self-knowledge and the rise of ignorance and fanaticism in the name of devotion.
Inter-sectarian Disputes: Disciples of Ramanuja, Madhva, and other Vedanta scholars engaged in unseemly disputes with each other and with Shankaracharya, escalating religious animosity in the name of God.
Modern Conflicts: The author draws a parallel to the partition of India, where Muslims launched a "Jihad" for Pakistan, and their success inspired fanatical elements in Punjab, leading to ongoing killings in the name of God. The author asserts that terrorists are not lacking in devotion but are steeped in ignorance due to the absence of a self-centered philosophy.

The Contemporary Challenge:

The Dangers of Unchecked Devotion: The current religious climate is attributed to the excessive emphasis on the devotional path. Devotion without knowledge is deemed extremely dangerous, not only for individuals but also for society and the nation.
Jainism's Enduring Self-Centeredness: The text posits that only Jain philosophy has remained consistently self-centered in both principle and practice. The author attributes any perceived shortcomings in the Jain community to the negative influence of the devotional wave, citing examples of Jains imitating Vaishnavite devotional practices, leading to sectarianism.
True Meaning of Worship: Practices like book worship, idol worship, and person worship are mere tools, not ends in themselves. If they do not awaken self-knowledge, they will foster devotion corrupted by ignorance.
The Importance of Meditation: Those who are knowledgeable and beyond sectarianism emphasize the importance of meditation, which transcends petty emotions. Meditation can be practiced in various settings, including in front of idols, in secluded places like sthanaks, ashrams, or caves.
The Need for Purity in Jainism: Disputes on these matters are seen as indicators of a lack of self-knowledge. The author concludes that if the Jain perspective remains self-centered, it can free itself from the ignorance that has crept into devotion. It is crucial for Jain leaders to maintain the purity of their self-centered philosophy.

In essence, Dr. Kothari's text argues for the enduring relevance and the potential dangers of both God-centered and self-centered philosophical frameworks, highlighting Jainism's unique path of self-reliance and the consequences of deviating from it towards unexamined devotion.