Bharatiya Darshanoma Jain Darshanu Sthan

Here's a comprehensive summary of the Jain text "Bharatiya Darshanoma Jain Darshanu Sthan" by Harisatya Bhattacharya, based on the provided pages:

Book Title: Bharatiya Darshanoma Jain Darshanu Sthan (The Place of Jainism in Indian Philosophies) Author: Harisatya Bhattacharya Publisher: Popatlal Sakalchand Shah, Shri Jain Vidya Shala, Bhavnagar Catalog Link: https://jainqq.org/explore/022518/1

Overall Purpose and Context:

This book, the first in the "Shri Buddhi-Vruddhi-Kapoor Granthamala" series, aims to introduce and promote Jain philosophy. The preface highlights that while Jain literature is rich in metaphysics, history, stories, and rituals, its actual presentation and dissemination to both Jain and non-Jain audiences are still lacking. The series intends to bridge this gap by publishing comparative, simplified, authoritative, and engaging literature on Jainism. This particular essay by Harisatya Bhattacharya is presented as a significant contribution to this goal, aiming to illuminate the position of Jainism within the broader spectrum of Indian philosophies.

Author's Approach and Thesis:

Harisatya Bhattacharya, an M.A., LL.B., and a known scholar of Jainism, presents a comparative and analytical study of Jainism's place in Indian philosophies. His approach is characterized by neutrality, critical examination, and a balanced perspective. He argues that determining the exact birthdate of any philosophy is impossible, as their foundational seeds often predate their prominent propagators like Buddha and Mahavira. He believes that Jain and Buddhist philosophies, in their core principles, are as ancient as the Upanishads.

Critique of Historical and Philosophical Methodologies:

The author critiques the tendency of some scholars to rigidly fix historical timelines for philosophical movements, suggesting it can lead them astray. He also addresses the debate about the chronological order of Jainism and Buddhism, deeming much of this debate as ultimately less valuable than understanding the fundamental principles.

The Nature of Philosophical Inquiry:

Bhattacharya asserts that contemplation and reflection are intrinsic to human nature, leading to the continuous flow of spiritual and philosophical thought throughout history. He posits that even in societies seemingly bogged down by ritual, there were underlying spiritual currents. Rituals, in early societal stages, can serve as a prelude to deeper spiritual understanding.

Jainism's Position and Core Principles:

The central argument is that Jainism holds a significant and respected position within Indian philosophies. It is described as a "complete philosophy" encompassing all aspects of metaphysics, including logic, spiritual ethics, and the concept of the Supreme Soul (Paramaatma Tattva). The author explicitly states that an analysis of Indian philosophy without Jainism would be incomplete.

Comparative Analysis with Other Indian Philosophies:

The essay systematically compares Jainism with various other Indian philosophical schools:

• Charvaka: Jainism, like Charvaka, critiques the futility of meaningless Vedic rituals. However, while Charvaka is largely negative and focused on sensory pleasure, Jainism rejects this hedonism and moves towards spiritual development. Jainism is presented as a comprehensive philosophical system, unlike the merely negating Charvaka.
• Buddhism: Both Buddhism and Jainism reject Vedic rituals and emphasize non-violence and detachment. However, a crucial difference lies in their ultimate goals. Buddhism's concept of "Shunya" (void) as the ultimate attainment is seen as a weakness, failing to satisfy the human need for a positive existential core. Jainism, on the other hand, posits the existence of the soul (Jiva) and its potential for infinite knowledge, perception, conduct, and bliss. The author notes a potential superficial similarity in the emphasis on asceticism and non-violence, but highlights fundamental doctrinal differences.
• Upanishads and Vedanta: Jainism shares the Upanishadic and Vedantic belief in the eternal and infinite nature of the soul. Both Jainism and Vedanta refute Buddhism's concept of "Anatmavada" (non-self). However, Vedanta goes further by asserting the identity of the individual soul (Jivatma) and the Supreme Soul (Paramatma), describing the universe as a manifestation of a single, non-dual reality. Jainism, while accepting the soul's eternality, does not subscribe to this absolute monism.
• Samkhya: Jainism shares Samkhya's acceptance of the soul's (Purusha) eternality and infinity. Both recognize the existence of an external, non-soul element (Prakriti in Samkhya, Ajiva Tattva in Jainism) that is distinct from the soul. Both also acknowledge the plurality of souls. A key distinction is that Samkhya's Prakriti is often interpreted as having a more spiritual or consciousness-related aspect, while Jainism's Ajiva (particularly Pudgala) is decidedly material.
• Yoga: Both Jainism and Yoga recognize the existence of a Supreme Being or God (Arhant in Jainism, Ishvara in Yoga). While the Jain Ishvara is not the creator of the universe, it is an ideal, pure, and faultless being that can be worshipped and meditated upon for spiritual welfare. This shared belief in a supreme ideal differentiates them from Samkhya, which lacks such a concept.
• Vaisheshika: Both Vaisheshika and Jainism hold similar views on fundamental elements like atoms (paramanu), space (dik), time (kala), motion (gati), and the soul (atma). However, while Vaisheshika, despite acknowledging diversity, tends towards monism through its concept of God, Jainism steadfastly maintains its distinct pluralistic principles.
• Nyaya: Jainism shares with Nyaya a strong emphasis on logic and rational argumentation. The Jain concept of "Syadvada" or "Saptabhangi Naya" (the theory of manifold predications) is a unique logical tool not found in Nyaya. While there are similarities in their logical frameworks, they remain distinct philosophical systems.

Jainism as an Independent Philosophy:

The author strongly refutes the idea that Jainism is a mere offshoot of Buddhism. He cites scholars like Lassen and Weber, as well as the observations of Xuanzang, who mistakenly equated the two. He emphasizes that scholars like Jacobi and Weber have proven Jainism's independence and antiquity, even pre-dating Buddha. He reiterates that both Jain and Buddhist philosophies arose from a similar opposition to Vedic dogma and ritualism, leading to shared themes like non-violence and detachment, but their underlying philosophical tenets are fundamentally different.

Key Distinctions from Buddhism:

The core difference highlighted is that Buddhism leans towards "Shunya" (void), denying the existence of the soul, atoms, space, time, and God. Jainism, conversely, affirms the existence of the soul, atoms, space, time, and Dharma (principle of motion) and Adharma (principle of rest), and even a soul-less universe with a Supreme Being. Nirvana in Buddhism is merging into the void, while liberation in Jainism signifies the soul attaining infinite knowledge, perception, conduct, and bliss.

Conclusion:

In conclusion, the book asserts that Jainism, while sharing common threads with various Indian philosophical schools on specific topics, stands as an independent and self-sufficient philosophy. It is not indebted to any other school for its development or progress. Its comprehensive system of diverse elements is unique and possesses a strong individual identity. Jainism's power and influence are attributed to its rational basis, logic, and its strong opposition to meaningless Vedic rituals, which rendered it superior to systems like Charvaka.

The latter part of the text also mentions the series' plan to publish other works on Jain rituals and practices, and briefly introduces the saintly figures associated with the publication.