Bharatiya Tattva Chintan Me Jad Chetan Ka Sambandh - Book Summary

Here's a comprehensive summary of the provided Jain text, focusing on the relationship between the inert and the conscious in Indian philosophical thought:

The book "Bharatiya Tattva Chintan me Jad Chetan ka Sambandh" by Samdarshimuni explores the fundamental question of the relationship between the inert (Jad) and the conscious (Chetan) within the context of Indian philosophical traditions. The author argues that the essence of all Indian philosophical and religious literature, including Vedic, Upanishadic, Jain, and Buddhist texts, can be distilled into three key concepts: Jiva (soul/conscious entity), Jagat (world/universe), and Jagdishwar (God/Supreme Being). The ultimate goal of all these traditions is to understand the nature of the world, the reasons for the soul's transmigration within it, and the means to achieve liberation from this cycle of suffering.

The text highlights that all schools of Indian thought acknowledge the existence of both the inert and the conscious. The world is described as being composed of these two fundamental aspects.

Key philosophical schools and their views on the fundamental elements are presented:

Samkhya-Darshan: Posits two primary elements: Prakriti (nature/inert) and Purusha (consciousness/soul).
Nyaya-Vaisheshika-Darshan: Identifies Atman (soul) and Paramāṇu (atom) as fundamental.
Buddhism: Refers to the world as Nama (name/mental aspect) and Rupa (form/physical aspect).
Jainism: Primarily recognizes two fundamental substances: Jiva (soul/conscious) and Ajiva (non-soul/inert). The Ajiva category encompasses the five inert substances: Dharma (principle of motion), Adharma (principle of rest), Akasha (space), Kala (time), and Pudgala (matter).
Advaita Vedanta: Proposes that only Brahman is ultimately real, and all other perceived entities are illusory manifestations through Maya.

The text then delves into the concept of Karya-Karanavada (cause and effect), a cornerstone of Indian philosophy. It emphasizes that effect arises from a cause, and without a cause, there can be no effect. Shraman Bhagwan Mahavir is quoted as saying that to uproot the tree of the world (samsara), one must destroy its root, which is identified as Raga-Dvesha (attachment and aversion) – the root cause of transmigration and karmic bondage.

The author traces the evolution of thought regarding the origin of the universe:

Vedic Period: The Vedic sages, observing the universe, were curious about its origin. They hypothesized various primordial elements like water, fire, or air as the original cause. Their focus was largely on the powers of nature, which they began to deify. Later, the concept of Prajapati emerged as the creator.
Upanishadic Period: While acknowledging earlier ideas about natural forces, the Upanishads delved deeper, recognizing Brahman as the ultimate reality. The universe is metaphorically described as an Ashvattha tree with its root in Brahman. Brahman is the origin and sustenance of all existence. The Upanishads also introduced the concept of Brahman as the "truth of truths," the ultimate reality from which the world originates and into which it dissolves, akin to a spider spinning and reabsorbing its web. The Upanishads view Brahman as the "inseparable material and efficient cause" of the universe.
Samkhya, Yoga, and Nyaya-Vaisheshika: Despite being Vedic philosophies, they differ from Advaita Vedanta. Samkhya posits Purusha and Prakriti as distinct causes, with Prakriti being the material cause of the universe. Purusha's involvement leads to the soul's transmigration, but bondage and liberation occur within Prakriti. Nyaya-Vaisheshika, being atomistic, accepts both inert and conscious elements. They believe in the eternal nature of the soul and see atoms of earth, water, fire, and air as the material causes of the world.
Non-Vedic Philosophies:
- Charvaka: A materialistic philosophy, attributing the origin of the universe solely to physical elements (bhutas), denying any separate existence for consciousness.
- Buddhism: Considers Nama and Rupa (mental and physical aspects) or Vijnana (consciousness) as the root cause. It emphasizes the impermanent and constantly changing nature of all phenomena, stating that only the momentary is real.
- Jainism: Affirms the existence of Jiva and Ajiva as two primary, eternal substances. The world is considered real, not illusory or Maya. Jainism defines "Sat" (existence) as that which possesses Utpada (origination), Vyaya (cessation), and Dhrauvya (permanence). A substance is eternal in its fundamental nature (dravya) but undergoes changes in its states or modifications (paryaya). Therefore, the Jain view sees the world as "permanently modified," neither absolutely eternal nor absolutely momentary. Jainism firmly believes the universe is beginningless and endless, not created by anyone, but a result of the causal relationship between Jiva and Ajiva. Conjunction of soul and matter is considered the cause of the world and transmigration, while their separation is liberation.

The text then elaborates on bondage (bandha) between the inert and the conscious. Jain philosophy states that neither the pure form of matter (atom) nor the soul in its pure state are capable of bondage. Bondage occurs when Pudgala (matter) transforms into impure states (skandhas), or when the soul undergoes changes from its pure nature to an impure state (vibhava). This impure state of matter is called karmic matter (karm-vargana). Bondage is not in the pure state but in the impure state, and its flow is considered beginningless.

Regarding liberation (moksha), while most Indian philosophies agree that ignorance (avidya/ajñāna/mithyātva) is the cause of bondage, there are differing views on the means of liberation:

Upanishads and Advaita Vedanta: Emphasize knowledge (jnana), particularly Brahman knowledge, as the primary means to liberation, with rituals and devotion being secondary.
Buddhism, Nyaya-Vaisheshika, Samkhya-Yoga: Also prioritize knowledge as the main cause.
Bhakti Sects (Ramanuja, etc.): Consider devotion to God (bhakti) as the highest means to liberation.
Bhaskara and Shaivism: View both knowledge and action as paths to liberation.
Purva Mimamsa: Focuses on ritualistic actions (karma-kanda) as the path to liberation.
Bhagavad Gita: Recognizes knowledge, devotion, and action (karma yoga) as paths, with a strong emphasis on detached action (anasakti yoga).
Jainism: Advocates for a conjoint path of Right Faith (Samyak Darshan), Right Knowledge (Samyak Jnana), and Right Conduct (Samyak Charitra), known as the Three Jewels (Ratnatraya). The complete manifestation of these, which are the soul's inherent nature, leads to liberation.

The text concludes by emphasizing that as long as the soul harbors the illusion of self in inert substances and inertness in itself, and does not realize its true nature through discriminative knowledge, liberation from worldly bondage cannot be achieved. The core message is that ignorance (avidya, ajñāna, mithyātva, viparyaya, klesha) is the root cause of bondage, and realizing the true nature of self and non-self through discriminative knowledge (bhed-vijnana) is essential for liberation. The prevalent cause of bondage across various Indian philosophies is identified as ignorance, attachment, aversion, and delusion.

The latter part of the text, starting from page 8, shifts focus to the history of Ahimsa (non-violence) in Jainism, detailing the contributions of various Tirthankaras like Rishabhadeva, Shantinatha, Arishtanemi, Parshvanatha, and Mahavir, and how their teachings on non-violence influenced Indian society and later leaders like Ashoka and Mahatma Gandhi. While this section is extensive, it's a separate theme from the primary focus on the "Jad-Chetan Sambandh."