Jain Bauddh Tattvagyana Part 02

This is a comprehensive summary of the Jain text "Jain Bauddh Tattvagyana Part 02" by Shitalprasad, published by Mulchand Kisandas Kapadia. The book delves into the philosophical parallels between Jainism and Buddhism, primarily by analyzing selected Buddhist sutras from the Pali literature and comparing their core tenets with Jain principles.

Core Argument:

The central thesis of the book is that despite apparent differences, ancient Jainism and Buddhism share significant philosophical ground. The author argues that the understanding of Buddhism prevalent today often deviates from its ancient roots as depicted in Pali literature, which the author finds remarkably similar to Jain philosophy.

Key Themes and Content:

The book systematically analyzes several Buddhist sutras, extracting key concepts and drawing parallels with Jain teachings. Here's a breakdown of the main themes and the sutras discussed:

• The Nature of Nirvana:

  • The author challenges the common perception of Buddhist Nirvana as mere annihilation or void.
  • By examining the epithets used for Nirvana in Pali literature (e.g., mukti, nirodho, deep, akshara, amrita), the author argues that these descriptions point to a state of ultimate bliss, liberation, and a positive, inherent nature, rather than nothingness.
  • This is strongly correlated with the Jain concept of moksha or liberation, which is the realization of the pure, untainted soul (shudhaatma or paramatma) in its own inherent, blissful state, free from karmic bondage.
  • Sutras like Majjhimnikaya Mulparyayasutra (Sutra 1) and Majjhimnikaya Ariyapariyesana Sutra (mentioned for epithets) are used to illustrate this point. The Buddha's emphasis on the cessation of craving (trishna kshaya) leading to Nirvana is seen as analogous to the Jain emphasis on eliminating karmic influx (asrava) through virtuous conduct and detachment.

• The Path to Liberation:

  • The book identifies the Buddhist Eightfold Path (ashtanga yoga) as largely corresponding to the Jain Ratnatraya (Three Jewels): Right Faith (Samyakdarshan), Right Knowledge (Samyakgyan), and Right Conduct (Samyakcharitra).
  • Samyakdarshan is linked to Right View (samyakdarshan), Samyakgyan to Right Resolve (samyak sankalp), and Samyakcharitra encompasses the remaining six steps of the Eightfold Path.
  • The emphasis on self-experience (svanubhav) and meditation (samadhi) as the means to liberation is highlighted in both traditions.
  • Sutras like Majjhimnikaya Savvasavasutra (Sutra 2) and Majjhimnikaya Ayatanasamyoga Sutra (mentioned in relation to sensory control) discuss the control of senses and the mind, which are crucial for achieving samyama and samadhi in Jainism.

• Ethical Principles (Ahimsa, Maitri, etc.):

  • The book commends the prominent place of ahimsa (non-violence), maitri (benevolence), karuna (compassion), mudita (sympathetic joy), and madhyastha (equanimity) in both Jainism and Buddhism.
  • The author expresses concern about the perceived laxity in Buddhist practice regarding vegetarianism and connects it to a misinterpretation or a relaxation of the principle of ahimsa, noting that it might stem from allowing non-consensual consumption of meat obtained through alms. The author believes that strict adherence to ahimsa would align Buddhist followers more closely with Jain practices.
  • Sutras like Majjhimnikaya Kakkacuyama Sutra (Sutra 16) and Majjhimnikaya Anagatabhayani Sutra (mentioned for fearlessness) discuss virtues and ethical conduct.

• The Concept of "Self" and Identity:

  • The text strongly suggests that both traditions acknowledge a persistent, albeit in Jainism a substantial and in Buddhism an impermanent aggregate of consciousness, that transcends mere physical existence.
  • The Buddhist concept of liberation from the cycle of rebirth and suffering is interpreted as the liberation of this subtle, conscious entity from the five skandhas (aggregates), which is compared to the Jain concept of the liberated soul (muktaatma) existing in its pure form.
  • The text criticizes interpretations that reduce Nirvana to mere void, arguing that the descriptions in Pali literature imply a positive, conscious entity.
  • Sutras like Majjhimnikaya Mulparyayasutra (Sutra 1) and Majjhimnikaya Anattalakkhana Sutra (mentioned in contrast to the concept of self) are implicitly relevant here.

• The Role of Knowledge and Experience:

  • The importance of right knowledge (samyakgyan) and direct experience (svanubhav) is emphasized as the path to understanding the true nature of reality and achieving liberation.
  • The book highlights how both traditions stress the need to transcend ordinary sensory and intellectual knowledge to reach a higher state of realization.
  • Sutras like Majjhimnikaya Dhatuvibhanga Sutra (Sutra 20) and Majjhimnikaya Nibbana Sutra (mentioned for the nature of Nirvana) are relevant to this discussion.

• Key Buddhist Concepts and their Jain Parallels:

  • Asrava (Influx) and Samvara (Cessation of Influx): The author draws direct parallels between these Jain concepts and Buddhist discussions on the causes of suffering and the path to its cessation.
  • The Four Noble Truths: These are seen as aligning with the Jain understanding of suffering, its cause, its cessation, and the path to cessation.
  • The Eightfold Path: As mentioned, this is directly linked to the Jain Ratnatraya.
  • The Five Skandhas: These are presented as the aggregates that constitute the empirical self, which the liberated soul transcends.
  • The concept of "Nirvana": This is extensively discussed, with the author arguing for its positive and blissful nature, aligning it with Jain moksha.
  • The concept of "Ahimsa": Its importance in both traditions is a recurring theme.

• Critique of Modern Buddhist Interpretations:

  • The author explicitly states that the popular understanding of Buddhism, particularly regarding eternalism versus nihilism, often misrepresents the original teachings found in Pali texts. The book aims to correct these misconceptions by highlighting the philosophical depth and perceived similarities with Jainism.

• The Role of the Author and Publisher:

  • The book is presented as a contribution to the understanding of Jain and Buddhist philosophy.
  • The author, Brahmachari Shitalprasad, is described as an expert editor of Jain scriptures and an author of spiritual works.
  • The publication by Mulchand Kisandas Kapadia underscores its connection to the Jain community and tradition.
  • The dedication of the book to the mother of Advocate Lala Mahavirprasadji Jain suggests a patronizing role of prominent Jain figures in promoting such comparative studies.

• Specific Sutras Analyzed (as evident from the Table of Contents): The book includes detailed discussions of the following sutras, analyzing them through a Jain lens:

  • Majjhimnikaya Mulparyayasutra (Sutra 1)
  • Majjhimnikaya Savvasavasutra (Sutra 2)
  • Majjhimnikaya Anagatabhayani Sutra (Sutra 3)
  • Majjhimnikaya Bhayabharava Sutra (Sutra 4)
  • Majjhimnikaya Vatthasutta (Sutra 5)
  • Majjhimnikaya Sallekhana Sutra (Sutra 6)
  • Majjhimnikaya Samyagdrushtisutra (Sutra 7)
  • Majjhimnikaya Smritiprasthana Sutra (Sutra 8)
  • Majjhimnikaya Choolasinghanada Sutra (Sutra 9)
  • Majjhimnikaya Mahaduhkhaskandha Sutra (Sutra 10)
  • Majjhimnikaya Chooladuhkhaskandha Sutra (Sutra 11)
  • Majjhimnikaya Anumana Sutra (Sutra 12)
  • Majjhimnikaya Chetukhikh Sutra (Sutra 13)
  • Majjhimnikaya Dviodha Vitarka Sutra (Sutra 14)
  • Majjhimnikaya Vitarka Samsthana Sutra (Sutra 15)
  • Majjhimnikaya Kakkacuyama Sutra (Sutra 16)
  • Majjhimnikaya Gadhupama Sutra (Sutra 17)
  • Majjhimnikaya Valmika Sutra (Sutra 18)
  • Majjhimnikaya Rathaviniti Sutra (Sutra 19)
  • Majjhimnikaya Nibbana Sutra (Sutra 20)
  • Majjhimnikaya Mahasaropama Sutra (Sutra 21)
  • Majjhimnikaya Mahagosing Sutra (Sutra 22)
  • Majjhimnikaya Mahagopalaka Sutra (Sutra 23)
  • Majjhimnikaya Trishna Kshaya Sutra (Sutra 24)

Conclusion:

The book is a significant attempt to bridge the philosophical understanding between Jainism and Buddhism. By highlighting the shared emphasis on self-control, ethical conduct, meditation, and the realization of a pure, liberated state, the author aims to foster greater appreciation and understanding between the followers of these two ancient Indian religions. The author expresses hope that by studying each other's scriptures, a greater unity can be achieved, particularly if practices like vegetarianism are universally embraced.