Contribution Of Jainism To Philosophy - Book Summary

Here is a comprehensive summary of the provided text, "Contribution of Jainism to Philosophy" by Virchand R. Gandhi:

Introduction to Jainism and its Founder:

The text begins by defining "Jaina" as a follower of a "Jina," a term for individuals who conquer their lower nature (passions, hatred) and elevate their highest potential. Those who become spiritual leaders and regenerators are called Arhats or Tirthankaras, meaning "bridgemakers" who guide others across the ocean of mundane existence to a state of perfection. The last Tirthankara in the current half-cycle was Mahāvīra, born in 598 B.C.

Historical Context and Age:

European scholars initially mistook Jainism as a branch of Buddhism due to perceived similarities in their ethical codes. However, the work of scholars like Jacobi, Bühler, and Leumann has conclusively proven that Jainism predates Buddhism. At the time of the Buddha's advent, the Jaina sect already held a prominent position in India's religious landscape.

Jainism's Philosophical Approach:

Beyond Primitive Philosophy: The text contrasts early philosophical endeavors, often focused on the origin of the world and postulating a single, simple substance as the cause, with Jainism's distinct approach. While other systems sought to explain multiplicity from a primordial substance (like Sankhya's Prakriti or Vedic/Upanishadic theories), Jainism views the "realization" of such a primal substance as unproductive.
Development Theory and Perfection: Jainism advocates for a "development theory," with its ideal being the physical, mental, moral, and spiritual perfection of an individual. The concept of a simple, qualityless, characterless primal substance is considered irrelevant and illogical by Jainism.
Cause and Effect as Identical: A core tenet highlighted is the identity of cause and effect, substance and manifestation, noumenon and phenomenon. An operating cause is, in fact, the effect itself. For instance, hydrogen and oxygen, when vibrating in a specific way, are not just the cause of water; they are water in that relation. The text criticizes abstracting "Being" or "Eternal Ens" as a distinct cause from the "unreal" effect as a form of pseudo-analysis.

The Jaina Process of Acquiring Knowledge:

The text outlines the Jaina method of acquiring knowledge, which involves three stages:

Indefinite Cognition: The initial, undifferentiated perception of an object or idea before analysis. This is what philosophers mean by the "unity" or "identity" of the universe.
Analysis (Naya-vāda): The process of breaking down, separating, or differentiating parts, elements, properties, or aspects of the object or idea.
Synthesis (Syād-vāda / Anekānta-vāda): Combining the initial cognition with the analysis. This ensures that the analysis doesn't lead to a complete loss of unity, and the synthesis creates a "relational unity" of various aspects. This is known as the doctrine of the "inexpu-gnability of the inextricably combined properties and relations" (Syād-vāda) or the "doctrine of non-isolation" (Anekānta-vāda).

Illustration of Anekānta-vāda:

The text uses the example of perceiving the world as transitory due to constant change. Later reflection might lead to the realization that things, though changing, still exist in an altered form, leading to the generalization that "nothing is annihilated." Both are true from different viewpoints. A synthesized understanding recognizes the integrality of truth as the combination of all possible aspects. Jainism clarifies that this doesn't mean a thing is simultaneously hot and cold in an absolute sense, but rather that a thing is hot under certain conditions and cold under others. Similarly, a thing has "being of itself" and "non-being of other things," meaning it can only be fully understood by knowing both what it is and what it is not.

First Principles of Jaina Philosophy:

Self-Governing Universe: The universe is not a creation of an external entity but a self-governing system governed by inherent laws. These laws are not commands but formulas to which things conform.
Non-Theistic: Jainism is not a theistic system that believes in a God as the Creator and Ruler. However, the highest being in Jainism is a person, not an impersonal, qualityless entity.
Two Categories of Existence: The universe comprises:
1. Sentient/Conscious Beings: Including liberated beings and embodied beings.
2. Insentient/Unconscious Substances: Including matter, ether (two types), and space. Time is also considered a substance in a figurative sense.
Pervasive Life (Jiva): The universe is teeming with innumerable living beings (jivas), even in the smallest particles of space. These jivas possess vital forces and are classified based on their number of sense organs and stages of development. Physical matter itself is described as a multitude of bodies of living beings. Dry or cooked substances, however, are considered pure matter devoid of life.
Karma and Samsara: Every living being is a center of energies called "Karmas." In Jainism, Karma is not the Vedic concept of sacrificial rites but any energy generated by an embodied being that keeps them bound to the cycle of rebirth (Samsara). It is the "Samsāric make-up" of a being. "Pāpa" (sin) refers to Karmas that hinder progress, while "Punya" (merit) refers to those that aid advancement.
Stages of Karma: Jainism details how Karmas are attracted (Aśrava), assimilated (Bandha), how their inflow can be stopped (Sarvara), how they can be exhausted (Nirjara), leading to the ultimate state of liberation (Moksha). This involves a detailed study of sensations, perceptions, consciousness, pains, pleasures, moralities, and the building of bodies.
Rebirth and Individuality: Jainism accepts rebirth, with the nature of rebirth determined by ripened Karmas.

The Ideal and Guiding Principles:

Perfection and Enduring Individuality: The Jaina ideal is physical, mental, moral, and spiritual perfection, leading to a perfect spiritual individuality that persists forever, possessing perfected consciousness and rectitude. This state is not a dissolution or merging into a supreme being.
Respect for All Life: Because the universe is a theater for the evolution of all living beings, life in every form is highly respected.
"Live and Let Live": This is the guiding principle, emphasizing non-injury (Ahimsā) as the highest religion (Ahimsā paramo dharmaḥ).
Strict Vegetarianism and Animal Welfare: Ahimsā forms the basis of Jaina vegetarianism. They go to great lengths to minimize harm, even establishing shelters for old and injured animals.
Impact on Society: The text concludes by quoting Lord Curzon, Viceroy of India, who praised the Jainas for their high ideals, scrupulous humanity, mercantile influence, and charitable dispensations, noting the refinement observed in their temples and architecture.

In essence, the text highlights Jainism's sophisticated philosophical framework, its emphasis on individual development and perfection through self-discipline and ethical conduct, its unique understanding of cause and effect, its comprehensive doctrine of Karma, and its profound respect for all forms of life, all grounded in the principle of Ahimsā.