Ishwarwad Tatha Avatarwad

Here is a comprehensive summary of the Jain text "Ishwarwad tatha Avatarwad" by Saubhagyamal Jain, translated and explained in English:

Book Title: Ishwarwad tatha Avatarwad (Theism and Avatarhood) Author: Saubhagyamal Jain, Advocate (Shujalpur) Publisher: Z_Pushkarmuni_Abhinandan_Granth_012012.pdf Catalog Link: https://jainqq.org/explore/210273/1

Overview:

The book "Ishwarwad tatha Avatarwad" by Saubhagyamal Jain explores the concepts of theism (belief in God) and avatarhood (divine incarnation) primarily from a Jain philosophical perspective, while also engaging with these concepts in other Indian and global traditions. The author delves into the multifaceted nature of "God" as understood across different belief systems, the historical development of these ideas, and their philosophical underpinnings, with a particular focus on contrasting them with Jain tenets.

Key Themes and Arguments:

1. The Nature of God (Ishwar):

   • The author begins by examining the various terms used for God in Indian philosophy (Ishwar, Bhagwan, Paramatma, Parmeshwar, Prabhu, Swami) and their inherent meanings. "Ishwar" implies possession of "Aishwarya" (glory/eminence).
   • The text quotes the Vishnu Purana to define "Bhagwan" as one possessing six qualities: complete glory, righteousness, fame, prosperity, knowledge, and detachment.
   • The concept of God varies widely: as the creator, destroyer, and regulator of the universe; as the dispenser of rewards and punishments for actions; or merely as a witness.
   • Islam defines Allah as the creator and dispenser of justice, sending beings to heaven or hell based on their deeds.
   • The author notes that the question of God's existence has been a recurring and complex topic in Indian philosophical discourse, leading to diverse interpretations.

2. Jainism's Perspective on God:

   • Jainism, according to the author, does not widely use the term "Ishwar" in the sense of a creator or controller of the universe. While terms like "Bhagwan" and "Paramatma" are used, "Paramatma" is considered more meaningful.
   • Paramatma: Jainism teaches that every living being has the potential to attain Paramatma. This state is achieved when an individual eradicates all karmic matter (karmic vargasna). The inherent purity, knowledge, and consciousness of the soul (Atman) are not external but are an awakening of its dormant potential.
   • Gunasthana (Stages of Spiritual Development): The path to this realization is described through "Gunasthanas" (stages of spiritual evolution). At the 13th Gunasthana, the soul is freed from the four "ghatiya" (debilitating) karmas, manifesting pure knowledge. At the 14th Gunasthana, the soul attains liberation (Jivanmukta) and is considered Paramatma.
   • Absence of a Creator God: Jainism does not accept a God as a creator, destroyer, sustainer, or even a divine magistrate or witness in the way other traditions do. The question of "God" is seen as primarily a philosophical one, not intrinsically tied to religion.

3. The Origins of Theism:

   • The author posits that theistic beliefs arose from human intellectual curiosity and a lack of scientific understanding in ancient times.
   • Observing natural phenomena like the sun, moon, sky, and experiencing natural calamities, humans attributed divine qualities to these unknown forces, leading to the concept of deities.
   • Dr. Indrachandra Shastri is cited for his view that early Vedic religion was a form of "nature worship," marking the beginning of deism.
   • Rituals and prayers were developed to appease or gain favor from these deities, which eventually evolved into sacrifices (Yajna).
   • The Vedic pantheon gradually shifted from distinct personalities of gods to the concept of a singular, all-pervading Supreme Being (Brahman) in the Upanishadic period. This evolutionary process moved from polytheism to monotheism.
   • The author mentions Max Muller's categorization of this development into four stages.

4. Comparison with Other Indian Philosophies:

   • Vedanta: Emphasizes Brahman as the sole reality and the Upanishadic mahavakyas (great sayings) like "Ekamadvitiyam" (There is only one, without a second) and "Tattvamasi" (You are That) highlight non-dualistic principles.
   • Sankhya: Has no definite concept of God as a creator or ruler. It posits two fundamental principles: Purusha (consciousness) and Prakriti (matter). The Sankhya Karika explicitly states "Ishvarasiddhah" (Proof of Ishvara is absent), indicating a denial of Ishvara based on evidence. The author notes that Sankhya's philosophy is closer to Jainism than to Vedic traditions as it doesn't accept Vedic authority.
   • Yoga: While it mentions Ishvara, it's primarily for the purpose of mental concentration and not as a creator. Yoga is thus called "Seshwar Sankhya" (Sankhya with Ishvara).
   • Nyaya and Vaisheshika: Nyaya mentions Ishvara, potentially linked to Shaivism, which sees Ishvara as the regulator of the world. Vaisheshika considers Ishvara the instrumental cause of the universe.
   • Purva Mimamsa: Focuses on Vedic rituals and sacrifices.
   • Charvaka: Is identified as the only purely atheistic philosophy among the six systems. Other systems, in some form, acknowledge the existence of God, though their conceptions differ vastly.

5. Avatarhood (Avatarvad):

   • The concept of Avatar (descent of the divine) is linked to the idea of "Uttara" (saving). While "Avatar" is commonly associated with Vishnu, the author notes that the origin of Vishnu's avatar descriptions in Vedic literature is scarce and often draws from attributes of Indra and Prajapati.
   • The primary purpose of avatars was protection, particularly from demons, requiring strength and valor, qualities associated with Vedic Vishnu.
   • The Mahabharata and Puranas provide lists of avatars, with varying numbers (4, 6, 10). The Vishnu Purana doesn't list the Dashavatar (ten avatars), but later Puranas do, including Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Rama, Krishna, Buddha, and Kalki.
   • Criticism of Avatarhood by Nirguna Saints: Sant Kabir, Moolukdas, and Razzab critiqued the concept of avatars. Kabir stated that those who appear and disappear are not avatars but illusions of Maya. He argued that avatars, despite being called Niranjan (untainted), still suffered the consequences of their actions like ordinary humans. Moolukdas questioned the origin of these avatars, and Razzab reacted strongly to the numbers associated with them.
   • Influence of Buddhist and Jain Traditions: The author suggests that the concept of 24 Tirthankaras in Jainism and 24 Buddhas in Buddhism influenced the Bhagavat tradition to accept 24 avatars. For instance, Buddha is considered an avatar in some Buddhist texts, and Maitreya Buddha is seen as the future avatar instead of Kalki.
   • Jain "Uttara" Concept: In Jainism, instead of "avatar," the emphasis is on "Uttara" (liberation/salvation), which is attained through the development of virtues and the manifestation of omniscience (Kevalya).
   • Cross-Cultural Interpretations of Avatarhood:
     • Khoja Sect: The Khoja sect, through Pir Sadar al-Din's book "Dashavatar," attempts a synthesis by identifying Ali as the 10th avatar.
     • Pirzada Sect: Believes in the Vishnu Dashavatar tradition, with "Nishkalank" (stainless) being the future avatar.
     • Bhagavat Tradition: Adopted Jain Tirthankar Rishabhdev as the 5th avatar.
     • Jainism: In turn, recognized Rama and Krishna as "Trishashtishalaka Purusha" (63 exalted personages), proclaiming them as Baldev-Vasudev.
   • Psychological and Evolutionary Interpretations:
     • The concept of avatar is seen as a symbolic representation of the divine. Psychologically, humans tend to believe in a supreme human being or "superman" (Purushottam).
     • Freud's idea that humans, suffering from deficiencies, imagine a leader or superhero is mentioned.
     • Dr. Annie Besant's Theosophical perspective suggests avatars represent epochs in human civilization and evolution (e.g., Matsya as the age of fish, Kurma as amphibians, Varaha as mammals, Narasimha as the Lemurian age).
     • Another scholar suggests Vamana represents a specific evolutionary stage, Parashurama early humans/hunter-gatherers, Rama the archer, and Krishna/Buddha refined humans.

6. Synthesis and Conclusion:

   • The author highlights the remarkable intellectual tolerance and richness of Indian thought, which allowed for extensive inter-exchange between Vedic and non-Vedic traditions. This led to a deep exploration of philosophical principles.
   • In contrast, non-Indian religions are described as having more rigidity, stifled intellectual capacity, and suppressed dissenting ideas, leading to intellectual narrowness.
   • The poem by Sant Anandghan beautifully illustrates this point, stating that whether one calls God by names like Ram, Rahman, Kanh, Mahadev, Parasnath, or Brahma, it's all the same divine essence in different forms, like different vessels made of the same clay.
   • The author concludes by lamenting the current era's emphasis on wealth, leading to the proliferation of self-proclaimed "gods" who exploit the public. He quotes an Urdu saying about the prevalence of idols and the insignificance of the common person.
   • Despite these issues, the underlying Indian philosophical tradition has fostered a spirit of understanding and synthesis, allowing for deep inquiry into fundamental truths.

In essence, "Ishwarwad tatha Avatarwad" is a detailed exploration of the concepts of God and divine incarnation, critically examining them through the lens of Jain philosophy. It emphasizes Jainism's unique stance, where self-realization of the soul's inherent divinity replaces the need for an external creator God or divine interventions through avatars, while acknowledging the historical and philosophical development of these concepts in other traditions and the remarkable syncretism present in Indian thought.