Jagat Ane Jain Darshan

Here is a comprehensive summary of the Jain text "Jagat Ane Jain Darshan" by Vijayendrasuri, based on the provided pages:

Book Title: Jagat Ane Jain Darshan (The World and Jain Philosophy) Author: Vijayendrasuri Publisher: Yashovijay Jain Granthmala

Overview: "Jagat Ane Jain Darshan" is a compilation of three discourses or essays by Acharya Vijayendrasuri, aiming to clarify and present Jain philosophy to a wider audience. The preface highlights the author's intention to foster inter-religious understanding and to dispel misconceptions about Jainism. The book argues for the universality and timelessness of Jain principles, emphasizing the acceptance of good qualities regardless of origin.

Key Themes and Content:

1. The Concept of "Arya" and Inclusivity (First Discourse):

• Context: This discourse was delivered as the presidential address at a Vidya Parishad (academic conference) at Vrindavan Gurukul.
• Core Message: Acharya Vijayendrasuri begins by acknowledging the honor of presiding over the conference, but modestly suggests an Arya Samaj scholar would have been more fitting. He then delves into the concept of "Arya," emphasizing that true Arya-hood is defined not by birth or sect, but by the acceptance of noble virtues and the abandonment of undesirable qualities. This redefinition is presented as a crucial message for the modern era.
• Jain Classification of Aryas: The author, drawing from Jain scriptures like the Prajnapana Sutra, outlines various classifications of Aryas. These include:
  • Riddhiman Arya (Possessing spiritual powers): Further divided into six types (Arhat, Chakravarti, Baladeva, Vasudeva, Janghacharan, Vidyacharan).
  • Anriddhiman Arya (Not possessing overt spiritual powers): This category has nine sub-types:
    • Kshetraarya (Geographical): Aryas residing in specific regions (e.g., 25.5 "Arya deshas" in Bharat Kshetra).
    • Jatyaarya (Caste/Lineage): Referring to specific communities or lineages.
    • Kularya (Family/Clan): Based on noble lineage.
    • Karmarya (Occupation): Relating to various professions.
    • Shilparya (Craftsmanship): Skilled artisans.
    • Bhasharya (Linguistic): Speakers of specific languages (Sanskrit, Prakrit, Ardhamagadhi, etc.).
    • Gyanarya (Knowledgeable): Those with right knowledge (mati, shruta, avadhi, manahparyaya, kevala).
    • Darshanarya (Possessing Right Vision): Those with right belief.
    • Charitarya (Virtuous Conduct): Those adhering to righteous conduct.
• Modern Relevance: The discourse stresses that, given these broad classifications, it's difficult to label anyone as solely "Anarya." Instead, the focus should be on recognizing and accepting the "Arya-ness" present in individuals, promoting unity and understanding in a diverse world. The text observes that societal divisions have evolved over time, and in the current era, the emphasis should be on individual reform and upliftment.

2. Jainism's Significance and Ancientness (Second Discourse):

• Context: This discourse was read at a conference during the Dayananda Centenary celebrations in Mathura.
• Core Message: This section emphasizes that Jainism is an original, independent philosophical system, rich in metaphysics, literature, and history. It attracts even non-Jain scholars.
• Historical Precedence: The author addresses historical misconceptions, stating that Jainism predates Buddhism and that Mahavir Swami was a propagator, not the founder, of an ancient tradition. Evidence is cited from foreign scholars like Dr. Hermann Jacobi, who confirmed Jainism's distinctness and antiquity.
• Jainism's Place in Indian Religious History: The discourse highlights that Jainism, along with Vedic/Brahmanical tradition, is among the most ancient religions. It points to references in Buddhist texts (Pitaka) and Hindu scriptures (Mahabharata, Ramayana, Bhagavata Purana) that mention Jain figures and concepts, including Rishabhadeva, the first Tirthankara, who is linked to the naming of Bharatvarsha. The presence of Tirthankara names in the Vedas is presented as further proof of Jainism's deep antiquity, even predating the Vedic period.
• The Influence of Jainism: The text credits Jainism with influencing Brahmanical practices, particularly in promoting non-violence (Ahimsa), leading to the cessation of animal sacrifice in Vedic rituals. This influence is seen as a significant contribution to Indian culture.

3. Jain Philosophy (Metaphysics, Ethics, Cosmology, God) (Third Discourse):

• Context: This discourse was presented at the Indian Philosophical Congress in Calcutta.
• Core Message: This is the most extensive section, delving into various philosophical aspects of Jainism.
• Jain Metaphysics:
  • Two Main Substances: The universe is composed of only two fundamental realities: Jada (inert/matter) and Cetana (consciousness/soul).
  • The Soul (Jiva): The soul possesses knowledge as its primary characteristic. Jainism uniquely posits that even elements like earth, water, fire, air, and plants are considered to possess life (Jiva).
  • Classification of Souls: Souls are broadly divided into Tras (mobile, with more than one sense) and Sthavara (immobile, with only one sense). The Sthavara are further classified into five types (earth, water, fire, air, plants).
  • Modern Scientific Alignment: The text draws parallels between Jain concepts of subtle life forms and modern scientific discoveries, such as the existence of microscopic organisms and the sentience of plants observed by scientists like Jagadish Chandra Bose, highlighting the prescience of Jain teachings.
• Karma and Liberation:
  • Centrality of Karma: Jain philosophy is fundamentally based on the concept of Karma. The soul has an eternal connection with Karma.
  • The Goal: Moksha (Liberation): Liberation is achieved by the complete destruction of Karma. The soul, originally pure and blissful, is obscured by Karmic matter. Through the annihilation of Karma, the soul regains its pristine state of omniscience and bliss.
  • The Path to Moksha: The "Three Jewels" – Samyak Darshan (Right Faith), Samyak Gyan (Right Knowledge), and Samyak Charitra (Right Conduct) – are presented as the means to liberation, as stated in the Tattvartha Sutra.
  • The Nature of Liberated Souls: Liberated souls (Siddhas) do not reincarnate, having severed all ties to the cycle of birth and death. While great souls appear to guide humanity, they are not miraculously reborn but are beings who have achieved liberation.
• Concept of God (Ishvara):
  • De-personalized God: Jainism offers a unique perspective on God. God is not an external creator but rather the liberated soul that has achieved perfect knowledge and eradicated all passions (Rag-Dvesha). Those souls that have realized their true nature and reached the state of Paramatma (Supreme Soul) are considered Ishvara.
  • No Creator God: Crucially, Jainism posits that God does not create the world. A Vitarag (passionless) Ishvara, free from attachment and aversion, has no motivation to create. The happiness and suffering of beings are determined by their own Karma.
  • Potential for Divinity: Any soul can attain the state of Ishvara through self-effort and the destruction of Karma. The concept of a single, unique creator God is rejected.
• Syadvada (Doctrine of Manifold Aspects):
  • Core Principle: Syadvada, also known as Anekantavada (non-one-sidedness), asserts that reality is complex and can be viewed from multiple perspectives. Opposite qualities can coexist in an object depending on the point of view.
  • Rejection of Extremism: This doctrine rejects absolute or one-sided views, promoting a balanced and nuanced understanding of truth.
  • Universality: The author argues that most philosophical schools implicitly accept some form of Syadvada, even if not explicitly named. Examples from Vishnu Purana and the debate between Mimamsa and Vedanta are cited to illustrate how seemingly contradictory ideas can be reconciled through this principle.
  • Application to the Soul: Even the soul, considered eternal, can be viewed as transient when considering the changes in its states of existence.
• Jain Literature:
  • Vast and Rich: Jain literature is described as extensive, profound, and appealing to scholars of all traditions. It covers a wide range of subjects with great intellectual depth.
  • Structure: The literature is broadly categorized into four Anuyogas: Dravyanuyoga (Metaphysics), Ganitanuyoga (Mathematics/Cosmology), Charnakarananuyoga (Conduct/Ethics), and Kathanuyoga (Narratives).
  • Key Works: Numerous seminal works are mentioned, covering grammar (like Siddhahemachandra), logic, spirituality, poetry, and cosmology, demonstrating the breadth and depth of Jain literary heritage.
• Jain History and Art:
  • Historical Significance: Jainism has played a crucial role in the history of Gujarat, preserving historical records through inscriptions, temples, sculptures, coins, and pilgrimage sites.
  • Notable Figures: Jain kings like Samprati and ministers like Vastupala and Tejapala are highlighted for their contributions.
  • Architectural Marvels: The artistry of Jain temples, such as those on Mount Abu and Shatrunjaya, is praised.
• Ahimsa (Non-violence):
  • Unique Emphasis: Ahimsa is presented as Jainism's most significant and unique contribution to the world. While other religions mention non-violence, Jainism's comprehensive approach, extending to microscopic beings, is unparalleled.
  • Countering Misconceptions: The text refutes the criticism that Ahimsa weakens a nation's valor. It argues that Jain followers have historically demonstrated strength and leadership. The critique often stems from a misunderstanding of the distinction between the monastic and householder paths in Jainism.
  • Impact on Hinduism: The discourse reiterates that Jainism played a vital role in transforming Brahmanical practices, ending animal sacrifices in rituals.
• The Six Substances (Dravyas):
  • Fundamental Categories: The universe, according to Jainism, consists of six fundamental substances:
    1. Dharmastikaya: The medium of motion, enabling movement for souls and matter.
    2. Adharmastikaya: The medium of rest, enabling stillness for souls and matter.
    3. Akashastikaya: Space, providing room for all substances.
    4. Pudgalastikaya: Matter, encompassing all forms from atoms to gross objects.
    5. Jivastikaya: Soul or consciousness, characterized by knowledge.
    6. Kala: Time, a subtle, conceptual substance that enables the perception of change.
  • Astikayas: The first five are called Astikayas because they have many constituent parts or pradeshas (spatial units). Kala, being a point of time without spatial extension, is not an Astikaya.
• The Nine Tattvas (Realities):
  • Core Principles: Jainism outlines nine fundamental realities that explain the nature of existence and liberation: Jiva (Soul), Ajiva (Non-soul), Punya (Merit/Good Karma), Papa (Demerit/Bad Karma), Ashrava (Influx of Karma), Samvara (Cessation of Karma), Bandha (Bondage of Karma), Nirjara (Shedding of Karma), and Moksha (Liberation).
  • The Cycle of Existence: The text explains how souls, bound by Karma, cycle through different life forms and realms (Deva, Manushya, Tiryancha, Naraka).
  • Karma and Liberation Explained: The detailed breakdown of the eight main Karmas (Jnana-avarniya, Darshana-avarniya, Mohaniya, Antaraya, Vedaniya, Ayushya, Nama, Gotra) is provided, illustrating how they influence an individual's life and destiny. Liberation is achieved through the eradication of these Karmas, particularly the four Ghati (destructive) Karmas, leading to omniscience and eternal bliss.
• The Five Causes (Reasons for Action):
  • Holistic Approach: Jain philosophy recognizes that no event occurs solely due to one cause. Instead, five factors are considered essential for any outcome: Kala (Time), Svabhava (Inherent Nature), Niyati (Destiny/Fate), Purushakara (Effort/Free Will), and Karma (Action).
  • Interdependence: These five causes are interconnected and work in conjunction. The example of childbirth is used to illustrate how all five are necessary for a successful outcome. This perspective emphasizes the balance between destiny and free will.

Conclusion: Acharya Vijayendrasuri concludes by reiterating the profound and multifaceted nature of Jain philosophy, acknowledging that a brief exposition cannot fully capture its depth. He encourages scholars to study Jain scriptures further and expresses hope that the principles of Jainism, particularly Ahimsa and "Samabhava" (equanimity), will spread globally, leading to universal understanding and liberation. The author emphasizes that the path to liberation is open to all, regardless of background, provided they cultivate right faith, knowledge, and conduct.