Idea Of Impermanenc

Here's a comprehensive summary of the provided Jain text, "The Idea of Impermanence," by Prof. Madhao S. Ranadive:

Core Argument: The Pervasive Nature of Impermanence

The central theme of the text is the Jain understanding of impermanence (Aniccānuvekkhā or Addhuvānuvekkhā) as a fundamental characteristic of all worldly existence. Everything that comes into being is destined to be destroyed. This universal rule applies to all aspects of worldly life, from the physical body to fleeting pleasures and even wealth.

Manifestations of Impermanence:

The author details various ways in which impermanence is observed:

• The Body: The handsome and attractive body is described as impure, a source of misery, and subject to ugliness through disease and old age.
• Youth and Beauty: Glorious youth is as fleeting as water dripping from cupped palms, and charm is as transient as a streak of lightning.
• Wealth: The Goddess of Wealth (Lakshmi) is depicted as fickle and unfaithful, not remaining stable even with powerful rulers. Wealth is seen as ephemeral, like a dream, and pleasures are as short-lived as a lightning flash.
• Sensual Pleasures: These are never fully satisfying, only intensifying lust. Their consequences are dangerous, likened to the poisonous Kimpaka fruit.
• Life Itself: Life is perilous, with death potentially occurring at any stage – in the womb, at birth, in childhood, youth, or old age, much like an unbaked earthen pot that easily breaks.
• Overall Worldly Things: Life, youth, wealth, the body, and all other worldly possessions are considered as unstable as water clinging to lotus petals.

Comparison with Buddhism:

The text draws a parallel between the Jain concept of impermanence and the Buddhist characteristic of fickleness (Aniccalakkhanā). Both traditions acknowledge that nothing is everlasting, and everything is subject to change, destruction, birth and death, growth and decay, union and separation. Worldly pleasures are compared to swings, lives to ocean waves, and the body to a mirage in both philosophies. The destructive power of death is also depicted similarly, indiscriminately affecting all beings.

The Human Condition and the Path to Liberation:

Despite witnessing this pervasive impermanence, humans are driven by lust for pleasures, wealth, and power. This lust leads them to commit sinful deeds, resulting in suffering due to inauspicious karma. The text emphasizes that in suffering, one cannot rely on others – not even close family members – for salvation.

The analogy of human life as a boat is introduced, navigating the "ocean of momentary existence." To reach the "safer shore" of liberation, individuals must cultivate excellent virtues and follow the path of religion. This spiritual pursuit is the only means to escape misery.

The Importance of Truth and Detachment:

The author advocates for a life of righteousness for lasting happiness, free from regret. Those who desire riches should seek eternal treasures, which are identified as Truth. A life lived in truth leads to happiness. While physical bodies decay, truth endures.

A crucial distinction is made between the Self and Truth. The self is linked to selfishness and the source of evil. Truth, on the other hand, is universal, unattached to any individual self, and leads to justice and righteousness. Therefore, one must take refuge in the truth as established by enlightened beings like the Arhats in Jainism or the Buddha in Buddhism.

Key Difference: Jainism's Dynamic Realism vs. Buddhism's Momentariness

While acknowledging the similarities, the text highlights a fundamental difference between the Jain and Buddhist views on the nature of reality:

• Buddhism: Proposes that everything is momentary. Life is fleeting, lasting only as long as a thought. A being from a past moment does not exist now, and a being from a future moment does not exist yet. Only the present moment's being truly exists, but even that is transient.
• Jainism: Presents a more nuanced view through its concept of Artha (object of knowledge), which is always associated with Dravya (substance), Guna (quality), and Paryāya (modification). A substance possesses its own nature, attributes, and modifications. Crucially, a substance is characterized by origination (utpāda), destruction (vyaya), and permanence (dhrauvya) existing simultaneously. As one modification (Paryāya) originates, another vanishes, but the underlying substance (Dravya) remains the same. The substance itself transforms from one quality to another or one form to another without losing its fundamental existence.

Jainism's Dynamic Realism and Philosophical Parallels:

The text concludes by asserting that the Jain view of substance is "real" and aligns with dynamic realism. This doctrine is compared to Western philosophical schools, particularly those of the Realistic School. The Jain concepts of Dravya, Guna, and Paryaya are seen as analogous to Spinoza's substance, attributes, and modes, and Hegel's conception of reality, where existence and substance are intertwined. The French philosopher Bergson is also cited for recognizing substance as something permanent that persists through change.

In essence, the text argues that while both Jainism and Buddhism emphasize the impermanent nature of worldly phenomena, Jainism offers a more robust metaphysical framework that allows for continuous change within an underlying, enduring substance, a concept that resonates with certain modern and Western philosophical ideas.