Ishwarwad Banam Purusharth Vad

Here is a comprehensive summary in English of the Jain text "Ishwarwad Banam Purusharth Vad" by Krupashankar Vyas:

The book "Ishwarwad Banam Purusharth Vad" (Theism versus Self-Effort) by Dr. Krupashankar Vyas, published in the "Shri Jain Divakar Smruti Granth," explores the fundamental philosophical debate between the concept of God as the creator and controller of the universe (theism) and the Jain emphasis on individual self-effort and spiritual development (purusharthvad).

The author begins by framing the perennial philosophical problem of the interconnectedness of subject and object (the experiencing soul and the experienced, changing material world). He notes that while all philosophers acknowledge the soul as the witness, the origin and combination of soul and non-soul substances have been a subject of ongoing inquiry. He then introduces the broad division of Indian philosophy into Āstika (orthodox, accepting Vedic authority) and Nāstika (heterodox, not accepting Vedic authority). Jainism is classified under Nāstika, alongside Buddhism and Charvaka, while acknowledging that Jainism, in a specific sense, does recognize a divine or supreme being.

The core of the discussion revolves around the definition and application of "Ishwar" (God) and "Ishwarvad" (Theism). Ishwar is derived from the root "ish" meaning to rule or command, implying a being with power and authority. Theism is understood in two senses: broadly, as the belief in God's existence, and narrowly, as the belief in a personal God. Western philosophers like Descartes, Berkeley, and Kant are mentioned as proponents of the broader concept, while the author highlights that religions focused on the worship of a personal God, including Jainism to some extent and other devotional religions, align with the narrower definition. The text suggests that a personal God is more effective in fulfilling religious sentiment due to the potential for closeness between the worshiper and the worshipped, fostering feelings of reverence and compassion.

Dr. Vyas then delves into the Indian philosopher Udayana's perspective, which posits that the concept of "Ishwar" is universally accepted in some form by all. He cites examples from various Indian traditions (Vedanta, Sankhya, Yoga, Pasupata, Shaiva, Vaishnava, Mimamsa, Nyaya, Bauddha, and even Charvaka) where different entities are revered as Ishwar, highlighting the diverse interpretations of the term.

A critical distinction is then drawn between theistic and Jain views on the creation and functioning of the universe. While schools like Nyaya and Vaisheshika attribute creation and the distribution of karmic fruits to God, nature, soul, time, and inherent disposition, Jain philosophy fundamentally rejects the need for a creator God. The Jain perspective asserts that the universe is a product of the interaction of countless soul and non-soul substances, operating eternally without divine intervention. The text emphasizes that existing substances cannot be destroyed, nor can anything arise from non-existence. Birth and death are seen as transformations of existing substances based on their inherent qualities and states. Jainism posits that the diversity observed in the world and its beings is due to five contributing factors: time, nature, destiny, karma, and effort.

While Jainism does not accept God as an infinite, creative power, it does acknowledge the concept of Arhats or Tirthankaras. These are souls that have achieved the highest state of spiritual development, having conquered all impurities and attained omniscience. However, they are not creators. The text emphasizes that every soul possesses the potential to reach this ultimate state of perfection, which the Jains call "Ishwaratva" (Godhood) or Arhatatva. This state is achieved through purushartha (self-effort or endeavor).

The author then analyzes the meaning of Purushartha. Grammatically, it is a combination of "purusha" (meaning the soul residing in the body) and "artha" (meaning aim, purpose, or goal). Therefore, purushartha signifies the ultimate aim or purpose of the human being. The ancient Indian concept of purushartha-chatustaya (the four aims of life – dharma, artha, kama, moksha) is discussed, with moksha (liberation) being the highest and most desirable goal. The text stresses that no external factor (like country, time, age, or caste) can hinder a seeker from achieving this goal; only internal mental weaknesses like attachment, desire, and delusion can obstruct progress.

The key message of Jainism, as presented here, is that humanity's own efforts are the sole means to achieve spiritual liberation and the state of Ishwaratva. This involves the development of right faith (samyak-darshan), right knowledge (samyak-gyan), right conduct (samyak-charitra), and right austerity (samyak-tapa). Through these practices, the bonds of karma are severed, allowing the soul to realize its true, eternal nature, free from suffering. The author concludes by emphasizing that true liberation is attained through knowledge, and the human potential for spiritual growth is immense, as encapsulated in the saying: "A seed is not just a seed, it contains the tree; man is not just man, he contains God."

In essence, the book contrasts theistic reliance on a divine being with the Jain principle of self-reliance and the pursuit of spiritual perfection through one's own inherent capabilities and dedicated effort.