Bhartiya Darshan Ko Jain Darshaniko Ka Avadan - Book Summary

Here's a comprehensive summary in English of the Jain text "Bhartiya Darshan ko Jain Darshaniko ka Avadan" by Sagarmal Jain, based on the provided pages:

Book Title: Bhartiya Darshan ko Jain Darshaniko ka Avadan (Contribution of Jain Philosophers to Indian Philosophy) Author: Dr. Sagarmal Jain Publisher: Prachya Vidyapith, Shajapur

This book argues that Jain philosophers have made a three-fold contribution to Indian philosophy.

I. Objective Review of Other Philosophies and Identification of Their "Ekantavada" (One-Sidedness)

Core Argument: Jain philosophers primarily engaged in a fair review (samalochana) rather than outright criticism (alochana) of other Indian philosophical systems. Their main focus was to expose and rectify the "ekantavada" (one-sidedness or absolutism) present in the doctrines of other schools.
Nature of Criticism: Their critique was not a total refutation of principles but a surgical operation to remove the flaw of absolutism. For instance, their critique of Buddhist "momentariness" (kshnikavada) was directed at its exclusive emphasis on constant change, while Jainism itself accepted both production and destruction in the nature of reality. Similarly, when critiquing Sankhya's "eternal self" or Vedanta's "unchanging reality," they aimed to address the absolutist stance, not to deny permanence altogether.
Historical Continuity: This critical review began from the Agam era and continued until the 17th century with scholars like Upadhyaya Yashovijay.
Example of Impartiality: Mallavadi Kshama Shraman's "Dvadashar Nayachakra" (4th-5th century) reviewed other philosophies without naming specific thinkers or schools, focusing solely on the principles.
Early Instances of Inclusivity: The "Rishibhashit" (Isibhasiai, approx. 3rd century BCE) is cited as an early example of presenting the views of founders of other religious and philosophical traditions (like Narada, Asitadevala, Yajnavalkya, Sariputra) respectfully as "Arhat Rishis." This demonstrates an ancient tradition of ideological broad-mindedness and respect for other traditions, which was unfortunately not sustained throughout Jain history.
Contrast with Later Texts: While the Angas like Sutrakritanga and Bhagavati mention other traditions, they often criticize them as false or inconsistent. Bhagavati's depiction of Mankhali Goshal, for example, is seen as violating basic decorum compared to Rishibhashit's respectful portrayal.
Siddhasena Divakara: He is highlighted as the first to explicitly attempt to explain the truth of other philosophical principles based on specific "Nayas" (standpoints). His "Sanmatitarka" demonstrated the relative truth of other doctrines from the perspective of Jain "Nayavada" (theory of standpoints).
Haribhadra's Superiority: While earlier philosophers like Siddhasena, Samantabhadra, and Jinabhadragani showed ideological liberality due to "Anekantavada," Haribhadra is considered to have reached an unparalleled height of ideological synthesis and religious tolerance. His prolific works, like "Shatdarshana Samuchchaya," "Shastravartasamuchchaya," and "Yogadrushtisamuchchaya," are built upon this broad foundation.
Haribhadra's Respectful Approach: Haribhadra did not misrepresent his opponents' views or use abusive language. He called Kapila a "Mahamuni" and Buddha a "Mahavaidya" (great physician), and "Arhat, Mahamuni" respectively. This contrasts sharply with criticisms from other schools, such as Nyaya philosophers calling Gautama a cow's calf or Kanad an owl.
Continuity of Critical Review: This tradition of fair critique continued through texts by Siddhasena Divakara, Samantabhadra, Mallavadi, Jinabhadragani, Pujyapada, Akalanka, Vidyānandi, Prabhachandra, Ratnaprabha, and Hemachandra, maintaining a critical but not aggressive stance.

II. Synthesis through Anekantavada (The Non-One-Sided View)

Bridging Opposing Views: Jain philosophers, grounded in their doctrine of Anekantavada, actively sought to synthesize mutually contradictory philosophical principles found in different Indian schools. They identified and accepted the relative truths within these opposing views.
Haribhadra's Synthesis: Haribhadra's study of other philosophies led him to understand and accept their core truths, demonstrating his broad-mindedness.
- Karma: While critiquing Charvaka's materialist view, he accepted their concept of material elements influencing consciousness. He saw the Buddhist and Mimamsaka emphasis on mental dispositions and the Charvaka emphasis on material elements as complementary.
- Theism/Creator God: Haribhadra, while critiquing the Nyaya-Vaisheshika concept of an external creator god, acknowledged the human tendency towards faith and surrender in times of suffering. He reinterpreted God as an enlightened soul who has reached spiritual perfection, worthy of worship. He also believed that each soul, in its pure form, is its own creator.
- Prakriti (Nature): He viewed Sankhya's Prakriti as equivalent to Jain "Karma Prakriti," finding the doctrine reasonable because its proponent, Kapila, was considered a divine sage.
- Buddhist Theories (Momentariness, Consciousness-Only, Voidness): Haribhadra saw the underlying purpose of these theories as detaching individuals from worldly attachments. Momentariness helps reduce attachment to impermanent objects, consciousness-only (vijnanavada) reduces desire for external objects by positing them as mental constructs, and voidness (shunyavada) highlights the emptiness of worldly existence.
- Advaita (Monism): Haribhadra considered the concept of Advaita valid from a general perspective and essential for establishing equality and overcoming discord. It negates differentiation and pacifies hatred. He also accepted the path of knowledge in Advaita Vedanta.
Goal of Study: The aim of studying other philosophies was not just critique but evaluating their truthfulness. Haribhadra explicitly stated in the preface to "Shastravartasamuchchaya" that his goal was to pacify hatred towards other traditions and impart knowledge of truth.

III. Composition of Comprehensive Compilations (Darshan Sangrahak Granth)

Pioneering Work: Haribhadra is credited as the first to impartially present the tenets of all major Indian philosophical systems in a single work. His "Shatdarshana Samuchchaya" is unparalleled in antiquity and comprehensiveness in ancient Indian literature.
Contrast with Predecessors: Before Haribhadra, Jain, Buddhist, and Vedic scholars presented opposing views primarily for refutation. Even Siddhasena and Samantabhadra, while detailing other philosophies, had a refutational intent. Mallavadi's "Nayachakra," though valuable, aimed to establish Anekantavada by showing the incompleteness of each system.
Absence of Impartial Compilations: No other tradition had produced a truly impartial compendium of all contemporary philosophies until Haribhadra.
Critique of Other Compilations:
- "Sarva Siddhanta Sangraha" (attributed to Shankar): Older than Madhava's work, it refutes earlier systems to establish Advaita Vedanta, thus not being impartial.
- "Sarva Darshana Sangraha" (Madhava): Like the above, it views Vedanta as the sole correct philosophy, with a fundamentally refutational style.
- "Sarva Darshana Kaumudi" (Madhava Saraswati): Divides philosophies into Vedic and non-Vedic, but its style is also largely refutational.
- "Prasthanabheda" (Madhusudana Saraswati): While showing some liberality towards Vedic schools by acknowledging their commonality in seeking liberation, it still aims to refute non-Vedic philosophies.
Haribhadra's Uniqueness: The impartiality and liberality seen in Haribhadra's "Shatdarshana Samuchchaya" are absent in these other tradition's works. Even contemporary works often present their favored philosophy, particularly Vedanta, as the ultimate truth.
Post-Haribhadra Jain Compilations:
- "Sarva Siddhanta Praveshak" (Unknown Author): Follows Haribhadra's style, but in prose and more extensive.
- "Vivekavilasa" (Jindattasuri): Summarizes six philosophies, but its inclusion of Nyaya-Vaisheshikas within Saivism is noted.
- "Shatdarshana Samuchchaya" (Rajasekhara): Lists six philosophies as "astika" and Charvaka as "nastika." The primary difference from Haribhadra's work is placing Jainism first, possibly due to contemporary biases.
- "Shatdarshana Nirnaya" (Merutunga): While supporting Jainism and refuting others, it uniquely uses the Mahabharata and Puranas to support Jain tenets.
- Unnamed work mentioned in Somatilak Suri's commentary: Lists seven philosophies but places Jainism above others, indicating sectarian bias.
Conclusion on Compilations: Haribhadra stands as a singular figure in Indian history for presenting other philosophies impartially and accurately, making his contribution in this area unique.

Chronological Overview of Jain Contributions:

The book then outlines the contributions of Jain philosophers across different periods:

Agam Era (Sutra Era): Jainism was forming its identity. While Vedic traditions produced sutra texts, Jainism had Umaswati's "Tattvarthasutra." The development of Jain epistemology, Syadvada, and other concepts was still nascent.
Darshan Era: Marked by Sanskrit philosophical works. Umaswati's "Tattvarthasutra" and its commentary were crucial. Siddhasena Divakara systematized Jain logic and contributed to the "Sanmatitarka Prakarana." Samantabhadra authored "Aptamimamsa" and others. Pujyapada, Mallavadi, Jinabhadragani, Kottaacharya, Siddhasenagani, Singhsurigani, and Haribhadra (a major figure here) produced significant philosophical works, including critical reviews and syntheses. Akalanka and Vidyananda (Digambara) followed, with extensive works like "Rajavartika" and "Shlokavartika." Prabha Chanda, Kumudachandra, and Vadiraja also contributed. Hemachandra (12th century) wrote "Anyayogavyachhedika" for philosophical critique.
Navya Nyaya Era: Jain philosophers adopted the Navya Nyaya style from the 17th century onwards, with Upadhyaya Yashovijay being a pioneer.
Modern Era: 20th century saw scholars like Adinath Nemnath Upadhye, Pt. Nathuram Premi, Pt. Sukhlalji, and others offering liberal, scientific, and historical analyses, as well as scholars who enriched Indian thought through translations and commentaries.

Key Figures and Their Specific Contributions (as highlighted in specific sections):

Siddhasena Divakara: First to logically establish Anekantavada, and the first compiler/critic of Indian philosophies. His "Sanmatitarka Prakarana" is crucial for the logical presentation of Anekantavada. He also harmonized the "Kramavada" (sequential liberation) and "Yugapavada" (simultaneous liberation) views regarding Kevali's experience. He broadened "Nayavada" and used it to synthesize disputes between different philosophies.
Haribhadra Suri: A highly influential acharya, prolific in both Sanskrit and Prakrit. He is considered the originator of Jain yoga literature and the first to write Sanskrit commentaries on Agamas. His philosophical works like "Shatdarshana Samuchchaya" and "Shastravartasamuchchaya" are monumental. He advocated for impartial presentation, respectful critique, understanding core objectives, synthesizing truths, and prioritizing logic for truth discovery over dogma.
Vadi Devasuri and Ratnaprabhasuri: Vadi Devasuri (11th-12th century) authored "Pramananyayatattvaloka" and its commentary "Syadvada Ratnakara," which systematically expound Jain logic while critically examining various Indian philosophical views. Ratnaprabhasuri, his disciple, assisted in the latter and wrote "Ratnakaravtarika." These works are considered significant for their thorough presentation and critique of Indian philosophical doctrines.
Vidyanandi: A prominent figure in Jain logic, known for his deep study of other philosophical texts. His "Tattvarthashlokavartika" and "Ashtasahasri" are highly regarded for their rigorous critiques of other schools, particularly Mimamsa. He presented Jain doctrines like Niscaya-Vyavahara, Nimitta-Upadana, Anekanta, Syadvada, Saptabhangi, Nayavada, and Pramana with great logical acumen.
Upadhyaya Vinayavijay: Contributed to the understanding of Jain philosophy through works like "Lokaprakash," which offers a new perspective on the essence of substance, space, and time, and "Nayakarika," which details the nuances of Nayavada.
Amritchandrasuri: (10th century) A Digambara scholar who contributed to the spiritual tradition of Kundakunda and the theoretical tradition of Umaswati. His "Purusharthasiddhi Upaya" is a significant work on householder conduct. He emphasized the importance of "Suddha Upayoga" (pure application) and the concept of the omniscient Jina.
Prabhachandra: Known for his commentary "Prameyakamalamartanda" on Manikyanandi's "Pariksamukham." This work is a voluminous discussion of the views of various logicians outside Jainism, engaging in detailed arguments and counter-arguments.

In essence, the book systematically elaborates on how Jain philosophers, through their commitment to Anekantavada, engaged in critical analysis, synthesized diverse viewpoints, and produced comprehensive compilations, thereby significantly enriching the landscape of Indian philosophy.