Bharatiya Darshan Evam Jain Darshan

Here's a comprehensive summary of the provided Jain text, "Bharatiya Darshan evam Jain Darshan" by Vaidya Murlidhar Shrimali:

The article, written by Vaidya Murlidhar Shrimali ("Sadhak"), is a comparative study of Indian Philosophy and Jain Philosophy, presented as a tribute in the felicitation volume for Muni Lekhendrashekhar Vijayji.

The author begins by lamenting the current state of the world, characterized by conflict, anxiety, and a diminishing focus on spirituality. He observes that in this materialistic pursuit, spiritual wisdom is being overshadowed, and religion and duty are becoming distant or falling prey to hypocrisy. He questions the relevance of philosophy in such a scenario and notes the growing violence and corrupted politics. Shrimali points out that despite the turmoil, India's philosophy continues to offer inspiration and a path towards peace, attracting the attention of the West seeking solace. However, he laments that pride prevents many from embracing these ancient wisdoms, leading to the spread of negative traits from the West to the East. He uses the metaphor of a boat lost in fog (worldly attachments, aversion, greed, delusion) to describe humanity's state, emphasizing the need for the guiding light of philosophy.

Shrimali argues that Indian Philosophy (Hindū Darshan) has the capacity to guide the confused masses and clarifies that "Hindū Darshan" is not exclusive to any particular caste or religion. He highlights its universal principles of "Vasudhaiva Kutumbakam" (the world is one family) and "Sarve Bhavantu Sukhinah" (may all be happy), stating that this broad perspective has enabled India to be a "Jagatguru" (world teacher). He believes that the dormant strength of Indian thought, manifested in various schools like Vedanta, Sankhya, Nyaya, Jainism, and Buddhism, can still illuminate the world and counter the encroaching darkness of materialism. He expresses pride in contemporary saints and spiritual leaders who are working to spread this light.

The author criticizes the tendency in the present era to view different philosophical systems, even those originating from the same tree (Indian philosophy), as inherently separate and conflicting. He believes this creates confusion and can be destructive, stemming from self-interest.

Shrimali then delves into the core of his comparative study. He acknowledges the vastness of Indian philosophy, accommodating atheistic and theistic viewpoints, and notes that while apparent contradictions might exist, the fundamental principles often share common ground. He mentions Charvaka's philosophical stance, which he feels didn't receive due respect.

He then references Muni Sushilkumar's views on the synthesis of Jainism and Hinduism, citing points like respect for idols, acceptance of rebirth, pursuit of liberation, harmonious behavior towards all beings, the primacy of non-violence, and reverence for cows as evidence of this integration. He also quotes Swami Karpatriji's definition of a Hindu.

Shrimali provides further examples of this integration, such as the influence of Jainism on stopping cow slaughter, the presence of Brahmin priests in Jain temples, Vaishnava rituals in Jain worship, the significance of the Swastika and Om, and the poetic tributes to Sita by Jain Acharyas and the glorification of Hanuman by Jain poets. He mentions Acharya Haribhadrasuri's conversion of foreigners to Jainism or Hinduism, emphasizing that to consider Indian or Hindu philosophy as separate from its roots would be a narrow-minded and historical error. He points out that the twenty-four Tirthankaras and many Jain Acharyas emerged from within the Indian and Hindu societal framework, with Lord Rishabh Dev's life story appearing in the Bhagavad Purana and Vedic texts referring to him as "Rishabha" (the best or primary).

He then broadly surveys various Indian philosophical schools:

• The Concept of the Soul (Ātmā):
  • Jainism: The soul is infinite knowledge and omniscient when liberated. It is described as being the size of the body, with a distinction between the worldly soul (Jiva) and the liberated soul (Siddha).
  • Upanishads (Katha, Swasamvedya, Atmabodha): The soul is compared to a charioteer, distinct from hell and heaven, one, complete, formless, and the essence of existence.
  • Charvaka: The soul is identified with the body possessing consciousness.
  • Buddhism: Advocates anatta (non-soul), though the Mahayana school does not consider the ultimate soul or great soul to be false.
  • Navya Nyaya: Believes the mind is connected to the soul.
  • Advaita Vedanta: The soul is eternal, self-manifesting consciousness, neither knower nor known.
  • Vishishtadvaita Vedanta: The soul is the "knower-ego" (jnata ahamartha).
  • Vaisheshika: The soul is an eternal, all-pervading substance that is the basis of consciousness, existing as individual souls (Jiva) and the Supreme Soul (Paramatma) in different bodies.
  • Samkhya: Posits Prakriti (matter) and Purusha (soul) as two fundamental realities; the existence of the soul is undisputed.
  • Yoga: The soul appears to think and act when the mind (Chitta) is influenced by modifications, making it seem as if the Purusha is the doer.

Shrimali concludes that the principles of the soul in Jainism share similarities with Charvaka, Mahayana Buddhism, Vaisheshika, and Advaita Vedanta.

• The Concept of Bondage (Bandhan):

  • General Indian Philosophy: Bondage is understood as birth.
  • Jainism: The soul experiences the suffering of bondage. It adopts a body due to karma and sanskaras, leading to the formation of desires that attract physical matter (pudgala), resulting in a specific type of body based on karma. Kashayas (anger, pride, delusion, greed) are identified as root causes of impure tendencies that lead to bondage.
  • Ramanuja's Vishishtadvaita: Bondage is the result of karma, and though the soul is atomic, it gets bound by the body and senses. Both Jainism and Vishishtadvaita emphasize the importance of karma.

• The Concept of Liberation (Moksha):

  • Shri Ramanuja: Liberation is achieved through devotion arising from karma and knowledge, dispelling obstacles to knowledge. He believes liberation is not solely through study or logic but through God's grace.
  • Upanishads: Liberation is attained through knowledge, leading to the merging of the soul with the Supreme Soul.
  • Nyaya: Moksha is the complete cessation of suffering. Through meditation on the soul after exhausting accumulated karma, one is freed from the cycle of birth and death.
  • Samkhya: Liberation from age and death is considered impossible, and complete freedom from all three types of suffering (spiritual, physical, and divine) is unattainable. Contentment from the cessation of suffering is the practical goal.
  • Vedanta: Realizing "Aham Brahmasmi" (I am Brahman) dispels the illusion of separation between the soul and Brahman, leading to liberation. Even after liberation, the body may persist due to past karma, but the liberated soul no longer identifies with it. This state is known as "Jivanmukti" (liberation while living). The absence of true knowledge causes bondage and suffering, while its attainment leads to liberation.
  • Jainism: Bondage is the union of soul and matter (pudgala), and liberation is their separation. This separation occurs when the influx of new matter (asrava) stops and existing matter is shed. This is achieved through Samvara (cessation of influx) and Nirjara (shedding of karma). The root cause of matter's influx is ignorance, which is dispelled by true knowledge (Samyakjnana). This knowledge is gained through meditating on the teachings of Tirthankaras and liberated souls. The Tiratna (three jewels: right faith, right knowledge, right conduct) are crucial for liberation. Jainism emphasizes reasoned understanding rather than blind faith. The Panchamahavratas (five great vows) are followed to stop new karma and destroy old karma. Practices like Gupti (restraint of mind, speech, and body), adherence to the ten Dharmas (forgiveness, humility, purity, truth, contentment, austerity, renunciation, non-possession, celibacy), and practicing non-violence, truthfulness, non-stealing, celibacy, and non-possession lead to the shedding of karma.

Shrimali concludes that the core principles of shedding accumulated karma, renouncing hedonism, and attaining true knowledge are consistent across Indian philosophies, including Upanishads, Vishishtadvaita, Nyaya, Samkhya, and Jainism, though their expression may differ. He reiterates that liberation from rebirth is the common goal.

He then discusses the concept of atomism (Anu-Parmanuvad):

• Upanishads: Describe the soul as subtler than the subtlest atom and greater than the greatest.
• Nyaya-Vaisheshika: Consider the mind as atomic and the material world as composed of four types of eternal and immutable atoms (earth, water, fire, air). This is also known as Atomism. KNad's atomism differs from Western views, with the formation of Dyad (Drayanuk) and Triad (Tryanuk) from the combination of atoms.
• Jainism: Defines an atom (anu) as the smallest indivisible part of pudgala. The Jain concept of pudgala's atom aligns with the connection of Nyaya-Vaisheshika's atoms to the material world.

Shrimali highlights the ancient lineage of Jainism and the continuous tradition of borrowing and adapting ideas among Indian philosophical schools. He notes the integration of science into religion, citing the Jain principle of "Live and Let Live" through the Panchamahavratas. He also draws parallels between the ascetic practices described in various Upanishads and the principles of balanced living in the Bhagavad Gita and the Yamas and Niyamas common in Indian philosophy and Jainism.

Finally, he praises Syadvada (the doctrine of conditioned predication) in Jainism for its generosity and respect for other philosophical views. He contrasts this with sectarianism and emphasizes the importance of Anekantavada (the doctrine of manifold aspects), which asserts that an object has multiple properties, and that different perspectives can lead to different truths about the same object. He believes this open-mindedness is crucial for true understanding.

The article concludes with the author's sincere effort to present a fraction of this vast philosophical ocean and his address. He leaves the reader with the thought that following the righteous path leads to inner light, self-realization, and prosperity, and that scattered efforts without unity are unproductive.