Bhagava Mahavir Ka Tattvavad

Here's a comprehensive summary in English of the provided Jain text, "Bhagwan Mahavir ka Tattvavad" by Munishri Nathmal:

The text, "Bhagwan Mahavir ka Tattvavad" (The Philosophy of Lord Mahavir), authored by the renowned scholar Munishri Nathmal, presents a clear and logical analysis of Jain philosophy. The author begins by defining "Tattva" (essence or reality) as that which exists, and non-existence as non-Tattva. Philosophy's primary role, he states, is the classification of Tattvas.

The book then briefly reviews prominent Vedic philosophies and their differing views on the number of Tattvas:

• Nyaya: Sixteen Tattvas
• Vaisheshika: Six Tattvas
• Mimamsa: Primarily focused on action, with less precise ontological classification.
• Advaita: One ultimate reality, Brahman.
• Samkhya: Twenty-five Tattvas (historically associated with Shramanic traditions before its integration into Vedic philosophy).
• Charvaka: Four Tattvas.

The text highlights a significant interaction between Lord Buddha and Malunkyaputra. Malunkyaputra pressed Buddha for answers regarding the afterlife, the existence of the soul, and the finitude or infinitude of the universe. Buddha, employing the analogy of a man shot by an arrow, argued that focusing on such speculative, unanswerable questions distracts from the essential task of alleviating suffering. He emphasized understanding the Four Noble Truths: suffering, its cause, its cessation, and the path to cessation, as the true purpose of spiritual inquiry.

Munishri Nathmal then addresses the common misconception that Jainism borrowed its philosophical concepts from other schools like Vaisheshika or Samkhya. He refutes this, asserting that such claims stem from insufficient historical research or sectarian bias. He uses the analogy of a gardener who continues to water a plant even during rainfall to illustrate how some scholars, like the gardener who misses the obvious natural watering, fail to recognize Jainism's unique contributions.

Key arguments against the "borrowing" theory include:

• Chronology: Maharishi Kanada's Vaisheshika Sutras were written after Lord Mahavir, and while Samkhya developed around the time of Lord Parshva and Mahavir, their core doctrines on Tattvas are independent.
• Ontological Differences: Samkhya is a creationist philosophy centered on Prakriti and Purusha. Jainism, conversely, is based on Dravya-Paryaya (substance and mode). Jain philosophy includes concepts like Dharma and Adharma astikayas that are entirely distinct from Samkhya's Prakriti and Purusha.

The core of Jain philosophy presented is Lord Mahavir's doctrine of the five Astikayas:

1. Jivasthikaya (Soul): The sentient substance.
2. Pudgalasthikaya (Matter): The material substance, characterized by color, odor, taste, and touch.
3. Dharmasthikaya (Principle of Motion): The passive medium that facilitates motion for souls and matter.
4. Adharmasthikaya (Principle of Rest): The passive medium that facilitates rest for souls and matter.
5. Akashasthikaya (Space): The passive medium that provides room for all substances.

The text describes an encounter where parivrajakas (wandering ascetics) question Mahavir's disciple, Mahuk, about the five Astikayas. Mahuk, using analogies of wind, fragrance, hidden fire, and unseen lands, explains that the inability to directly perceive something does not negate its existence. He emphasizes that Lord Mahavir's teachings are based on his direct, pure knowledge.

The parivrajakas later engage Gautam, another chief disciple, who offers a brief response about not equating existence with non-existence. Ultimately, they approach Lord Mahavir himself.

Lord Mahavir explains the Astikayas through a dialogue with Kalodai, a parivrajaka:

• Jivasthikaya: Identified with the soul, the conscious entity.
• Dharmasthikaya: Analogous to water enabling a fish to swim, it is the medium for movement. Without it, there would be no motion, speech, or thought.
• Adharmasthikaya: Analogous to land that allows a fish to rest, it facilitates stability. Without it, beings would wander endlessly in space.
• Akashasthikaya: The all-pervading space that accommodates the other Astikayas, providing them with a locus.
• Pudgalasthikaya: The material substance, which possesses attributes like color, smell, taste, and touch.

Mahavir stresses that his exposition of the five Astikayas is based on his pratyaksha jnana (direct perception), not on scriptural authority alone.

The author reiterates that the Pపంచాస్తికాయ (Panchastikaya) classification is original and not borrowed. He draws a parallel to the story of Princess Mrigavati and Prince Udayana, separated by a curtain, where misunderstandings arise due to the "veil" of ignorance or prejudice. He argues that a similar veil hinders the proper understanding of Jainism's originality.

Munishri Nathmal also discusses Parmanuvada (atomism), stating that while Vaisheshika developed it, Jainism's contemplation of atoms and pudgala is exceptionally profound and arguably more thorough. He notes that Samkhya's Prakriti and its modifications can be encompassed within the scope of Pudgalasthikaya, while Dharma and Adharma are entirely separate. The perceived lack of originality in Jainism is attributed to the decline in the study of its ancient scriptures and the neglect by some Jain scholars.

Finally, the text highlights that Lord Mahavir classified Tattvas from two perspectives:

1. Vastu-mimamsa (Ontology): Leading to the exposition of the five Astikayas.
2. Mulya-mimamsa (Axiology/Values): Leading to the exposition of the nine Tattvas (Jiva, Ajiva, Punya, Pap, Asrava, Samvara, Nirjara, Bandha, Moksha).

The book contrasts these classifications with those of other schools:

• Charvaka: Purely ontological, focusing on material elements.
• Nyaya: Primarily proof-theory.
• Vaisheshika: More ontological than Nyaya, with systematic explanations of qualities, actions, generality, and particulars, which Jainism considers as attributes of substances, not independent realities.
• Samkhya: Focuses on the creation process, with Prakriti and Purusha as primary, and the rest as modifications.

In contrast, the Panchastikayas are presented as having independent existence, with their distinct qualities defining their reality. The Jain classification encompasses both visible and invisible, material and non-material existence, making it original and comprehensive.

The summary concludes with a dialogue between Gautam and Mahavir further explaining the functions of Dharma, Adharma, Akasha, Jiva, and Pudgala Astikayas, emphasizing their essential roles in existence, motion, rest, accommodation, consciousness, and activity. The text ends with a quote on the importance of 'Vinaya' (humility/propriety) in making a person dear to others, paralleling the attractiveness of sandalwood due to fragrance, the moon due to gentleness, and nectar due to sweetness.