Jain Darshan

Here's a comprehensive summary of the Jain text "Jain Darshan" by Tilakvijay, based on the provided pages:

Overall Scope and Purpose:

"Jain Darshan" by Munishri Tilak Vijayji is a significant Jain philosophical and theological work. The text, translated from Gujarati into Hindi by Pandit Shri Vechardas Jivraj, aims to explain the core tenets of Jainism to a wider audience. The book was published in 1927 (Veer Samvat 2453 / Vikram Samvat 1984) and is presented as a guide for understanding Jain philosophy.

Key Sections and Concepts Covered:

The provided pages offer insights into various aspects of Jainism, including:

• Introduction and Fair Use: The initial pages highlight the book's availability through the "The Free Indological Collection" (TFIC) and its commitment to fair use for educational purposes. It emphasizes the intent to make valuable religious and philosophical texts accessible.

• Publisher's Note and Related Works: Page 4 and 5 showcase other publications by the "Shri Atmatilak Granth Society," the publisher. These include books on:

  • Grihasth Jeevan (Household Life): Offering guidance on righteous living within a family, child-rearing, marriage, and overcoming bad habits.
  • Jain Sahitya ma Vikar thavathi thayeli hani (Harm caused by distortions in Jain literature): A critical work by Pandit Vechardas Jivraj, addressing historical changes and deviations in Jain practices and doctrines.
  • Snehapurna and Ralendu: Social novels promoting good character and detachment from worldly pleasures.
  • Other devotional and educational works.

• Foreword (Prakshan) by Lakshman Raghunath Bhide: Bhide expresses his confidence that the book will benefit those unfamiliar with Jainism. He acknowledges the original author and the translator, expressing gratitude for the inspiration. He also details the financial contributions received for the publication.

• Brief Biography of a Supporter: Page 9-11 highlights the philanthropic work of Shri Seth Phoolchandji Sanghvi and his son Shri Seth Hirachandji. Their contributions to the printing of the book are acknowledged, along with their dedication to religious and charitable activities.

• Upo-dghat (Introduction) by Munishri Tilak Vijay: Munishri Tilak Vijay himself provides an introduction, emphasizing the book's value for those seeking knowledge about Jainism. He humbly expresses his connection to the work and the influence of Jain philosophy on his own life. He also praises the meticulousness of the publication process, from paper selection to translation and proofreading.

• Jain Darshan - Shvetambar and Digambar Munis (Page 19-21): This section provides a detailed description of the distinct attire and conduct of Shvetambar and Digambar monks.

  • Shvetambar Monks: Possess a rajoharan (feather whisk) and mukhparti (mouth cloth). They practice hair-plucking for keshapana (hair removal). They wear a chonpattak (waist cloth) and a covering cloth, with no head covering. They emphasize non-violence in all actions, speech, and thoughts, and adhere to vows of truth, non-stealing, and celibacy.
  • Digambar Monks: Divided into four sub-sects (Kasthasangh, Mulsangh, Mathursangh, Gopyasangh), all characterized by nakedness. They do not use eating utensils, relying on karapatra (alms bowls formed by hands). Differences exist in the use of peechhi (a whisk). They observe specific practices regarding antaray (obstacles) and mal (impurities). While most Digambar sects do not believe in the liberation of female souls, the Gopyasangh sect does.

• Deva (Deities) in Jain Philosophy (Page 21-25): This section defines the concept of a "Deva" in Jainism. A true Deva is described as:

  • Free from passion (raag) and aversion (dvesh), and free from delusion (moha).
  • Possessing omniscience (keval gyan) and omnivision (keval darshan).
  • Worshipped by the lords of gods and demons.
  • A revealer of truth.
  • One who has destroyed all karmas and attained the highest state.
  • The text then elaborates on each characteristic, refuting the idea of an embodied creator-god.

• Ishwarvaad (Theism) - A Debate (Page 25-53): A substantial portion of the text is dedicated to a philosophical debate between a Kartrvaadi (creationist/theist) and an Akartvaadi (non-creationist/atheist) regarding the existence and nature of God as a creator.

  • Kartrvaadi Arguments: Rely on analogies of creation (pen from a craftsman, world from a creator), the complexity of the universe, the universality of laws, and the need for a prime mover. They argue for a creator God who is eternal, omniscient, omnipresent, and omnipotent.
  • Akartvaadi Counterarguments: Challenge the analogies, highlight the inadequacy of sensory perception and inference in proving God, point out the problem of evil and suffering in a creation by a benevolent God, and argue that the universe's inherent laws and natural processes are sufficient explanations. They emphasize that attributing creation to God leads to further questions about God's own creation and causality.
  • The debate covers various aspects, including the nature of creation, the role of attributes (knowledge, will, effort), the concept of an impersonal God versus a personal God, and the flaws in anthropomorphic reasoning about the divine.

• Sarvajnyaavaad (Omniscience) - A Debate (Page 55-67): This section presents a debate between a Jain proponent of omniscience and a follower of Mimamsa philosophy.

  • Jain Argument: Argues for omniscience (sarvajnya) based on:
    • The existence of omniscient beings in the past (though not currently observable in the same form).
    • Inference from the existence of knowledge in the present, arguing that there must be a peak of knowledge.
    • Scriptural authority (aagam praman).
    • The ability to know things beyond sensory perception (like celestial bodies, past and future events).
  • Mimamsa Counterarguments: Deny the possibility of omniscience, stating there is no valid proof. They challenge the sufficiency of inference when direct perception is absent and dismiss scriptural authority as potentially fabricated. They argue that ordinary human learning, even if advanced, does not equate to omniscience.

• Kavalhaar-Vaad (The Issue of Food Consumption by Omniscient Beings) - A Debate (Page 71-76): This is a crucial debate between Shvetambar and Digambar Jains.

  • Digambar View: Assert that omniscient beings (keval gyanis) do not consume food because they have no need for it, citing reasons like the absence of hunger, the accomplishment of all worldly tasks, and the fact that they are beyond the need for sustenance. They argue that the vedaniya karma (karma related to sensation) experienced by kevalis is weakened and does not cause hunger.
  • Shvetambar View: Contend that kevalis do consume food. They argue that the presence of a body, the influence of vedaniya karma, the existence of taijas sharira (digestive body), and a long lifespan necessitate food. They dispute the Digambar claim that vedaniya karma is weakened to the point of eliminating hunger, pointing to the experience of intense bliss by kevalis as evidence of strong karmic influence. They also argue that the absence of hunger is not a logical consequence of omniscience.

• Navatattva (Nine Principles) (Page 77-80): This section outlines the fundamental principles of Jainism:

  1. Jiva (Soul): Characterized by consciousness and distinct from the non-living.
  2. Ajiva (Non-soul): Anything devoid of consciousness, comprising Dharma, Adharma, Akasha, Kala, and Pudgala.
  3. Punya (Merit): Associated with good deeds and leads to pleasant experiences.
  4. Paap (Demerit): Associated with bad deeds and leads to suffering.
  5. Ashrav (Influx of Karma): The process by which karmic particles attach to the soul due to activities of mind, speech, and body, driven by passions.
  6. Samvar (Stoppage of Karma): The cessation of karmic influx through restraint and control.
  7. Bandh (Bondage of Karma): The actual binding of karmic particles to the soul.
  8. Nirjara (Shedding of Karma): The elimination of accumulated karma through austerity and penance.
  9. Moksha (Liberation): The ultimate state of freedom from all karma and the cycle of rebirth. The text explains that while Jiva and Ajiva are the primary categories, the other seven are explained to address differing philosophical views and to clarify the process of karma and liberation.

• Jeevvaad (Theology of the Soul) (Page 80-104): This extensive section delves into the nature of the soul (Jiva):

  • Jiva's Characteristics: Defined by consciousness, its subtle nature, and its entanglement with karma. It has numerous attributes, including knowledge, perception, conduct, happiness, suffering, energy, etc. It is considered both distinct from and identical with its attributes, a concept explored in detail.
  • Debate on the Soul's Existence (Nastika vs. Astika): The text presents arguments from both atheistic (Nastika, like Charvaka) and theistic (Astika) perspectives on the soul.
    • Nastika Arguments: Deny the soul's existence, attributing consciousness to the physical body and the elements. They argue that if the soul were separate, it should be perceptible, and its existence cannot be proven by perception or inference.
    • Astika (Jain) Counterarguments: Affirm the soul's existence through:
      • Direct Perception: The immediate experience of happiness, suffering, and knowing, even when the body is inactive.
      • Inference: Analogies of a charioteer for the body, a craftsman for the world, and the presence of a cook for the preparation of food.
      • Scriptural Authority: The teachings of omniscient beings.
      • The Soul's Transmigration: The innate understanding of infants needing to suckle, suggesting past life's impressions.
      • The Problem of Different Experiences: The disparity in happiness and suffering among individuals despite similar external conditions points to an internal factor (the soul and its karma).
      • The Soul's Attributes: The soul's ability to possess knowledge, memory, and desire, even when disconnected from specific physical attributes.
  • The section engages with the nuances of soul attributes, the concept of samvay (union), and refutes the idea of the soul being solely a product of the body or the elements.

• Ajeeva Vaad (Theology of the Non-Soul) (Page 104-133): This section details the five categories of non-living entities:

  • Dharma (Principle of Motion): The substratum that enables motion for souls and pudgala. It is formless, eternal, and omnipresent in the universe. Its association with actions like pranaati paat viraman (abstinence from violence) is discussed, though the text acknowledges differing interpretations between Shvetambaras and Digambaras on this point.
  • Adharma (Principle of Rest): The substratum that enables rest for souls and pudgala. It is also formless, eternal, and omnipresent. It aids in maintaining stability.
  • Akasha (Space): The receptacle that accommodates all souls, pudgala, dharma, and adharma. It exists in two forms: lokakasha (where souls and pudgala reside) and alokakasha (the empty void beyond the universe). Space enables coexistence.
  • Kala (Time): The principle of change and duration. It is considered subtle and has no spatial dimensions. It drives transformations in all substances. The text debates whether time is a substance or merely a quality of changing entities.
  • Pudgala (Matter): The only material substance, characterized by touch, taste, smell, and color. It can exist as fundamental atoms (paramanu) or as combinations (skandhas). The text elaborates on the properties of pudgala, including sound, bondage, subtlety, grossness, form, light, darkness, etc., and discusses how they are perceived.

• Punya and Paap (Merit and Demerit) (Page 133-141): This section reinforces the concept of karma as the cause of merit and demerit. It addresses various philosophical viewpoints on the nature of merit and demerit, asserting their reality as the cause of happiness and suffering respectively.

• Ashrav (Influx of Karma) (Page 141-142): This section explains Ashrav as the process of karmic particles entering the soul due to the activities of mind, speech, and body, driven by passions like delusion, uncontrolled senses, carelessness, and anger. It clarifies the causal relationship between Ashrav and Bandh (karmic bondage).

• Samvar and Bandh (Stoppage and Bondage of Karma) (Page 142-145):

  • Samvar: The process of preventing the influx of new karma, achieved through right faith (samyak darshan), right knowledge (samyak gyan), and right conduct (samyak charitra). It is divided into complete stoppage (sarva samvar) and partial stoppage (desh samvar).
  • Bandh: The actual binding of karma to the soul. It is described as a subtle relation between the soul and karmic particles, akin to milk mixing with water or fire with iron. The text details the causes and types of karmic bondage, including the four main types: prakriti bandh (nature of karma), sthiti bandh (duration), rasa bandh (intensity), and pradesha bandh (quantity).

• Nirjara and Moksha (Shedding of Karma and Liberation) (Page 145-157):

  • Nirjara: The shedding of accumulated karma through austerities (tapas). It is divided into voluntary (sakama) and involuntary (akama) shedding. Voluntary shedding, achieved through intense spiritual practice and endurance, is considered more effective.
  • Moksha: The ultimate goal of liberation, characterized by the complete destruction of all karmas and the attainment of the soul's pure, blissful, and omniscient state. The text discusses the state of the liberated soul, emphasizing its eternal, blissful, and unchanging nature.
  • Debate on Moksha: The text presents the Shvetambar and Digambar views on female liberation, with Digambaras generally denying it, while Shvetambaras affirm it. It also engages with the concepts of Moksha in Vaigeshika, Bauddha, and Sankhya philosophies, refuting their conclusions and upholding the Jain understanding of liberation as the soul's inherent state of pure consciousness and bliss.

• Stree Mokshavaad (The Issue of Female Liberation) (Page 148-154): This section addresses the debate between Shvetambaras and Digambaras regarding whether women can attain Moksha.

  • Digambar View: Generally deny the possibility of women attaining Moksha in their current female form, citing weakness and lack of the necessary spiritual fortitude.
  • Shvetambar Rebuttal: Strongly refute this, arguing that women possess the same spiritual potential as men. They challenge the arguments based on perceived weakness, dress, or lack of certain powers, asserting that these are societal constructs or misinterpretations. They emphasize that virtues like chastity, penance, and devotion are not gender-specific and that women can achieve the highest spiritual states.

• Pramaanvaad (Theory of Knowledge) (Page 157-216): This is a significant portion dedicated to epistemology in Jainism.

  • Definition of Pramana: Knowledge that is certain, free from doubt and error, and leads to a definite understanding of reality.
  • Two Main Pramanas:
    • Pratyaksha (Direct Perception): Knowledge gained directly through the senses or the soul's own intrinsic capacity (avdhi gyan, manahparyav gyan, keval gyan).
    • Paroksha (Indirect Perception): Knowledge gained through means other than direct perception, primarily through inference (anuman) and testimony (aagam).
  • Detailed Analysis of Sub-types: The text elaborates on the sub-divisions of Pratyaksha (Savyavaharika and Paramarthika) and Paroksha (Smriti, Pratyabhigya, Tark, Anuman, Aagam).
  • Debates on Other Epistemological Systems: The text extensively discusses and refutes the views of other Indian philosophical schools (like Bauddha, Nyaya, Vaisheshika, Mimamsa, Sankhya, Charvaka) on the nature of knowledge, proof, and reality, highlighting the comprehensiveness and superiority of the Jain approach, particularly its concept of Anekanta-vada (multi-sidedness of reality).
  • The Doctrine of Anekanta-vada (Multi-sidedness of Reality): The text strongly advocates for Anekanta-vada as the only logical framework for understanding reality. It explains how seemingly contradictory attributes (like permanence and change, existence and non-existence) can coexist in a single entity when viewed from different perspectives. The debates with other schools often revolve around demonstrating how their one-sided views lead to logical inconsistencies that Anekanta-vada resolves.

• Oswal Origin (Page 222-243): This section, seemingly an addendum, details the historical accounts of the origin of the Oswal community, tracing their lineage back to conversions from Rajput, Maheshwari, and Brahmin traditions, initiated by Jain Acharyas. It lists various gotras (lineages) and their establishment.

• Description of a Jain Sangha (Pilgrimage Procession) (Page 244-250): This part recounts the grand pilgrimage of the Bafana clan from Jaisalmer to Shri Siddhagiri (Palitana) in Vikram Samvat 1891. It describes the elaborate arrangements, donations, religious ceremonies, and the royal reception they received. It highlights the immense wealth and devotion of the community.

• Historical Notes: Page 251 briefly touches upon historical evidence regarding the dhwajadanda (flagstaff) at Shri Tirath Kesariyaji, indicating the continuous patronage of the Shvetambar tradition.

Key Philosophical Contributions and Arguments:

• Anekanta-vada: The book is a strong proponent of Anekanta-vada, demonstrating its necessity for coherent understanding of reality and its ability to resolve contradictions found in other philosophical systems.
• Critique of Theism: The detailed debate on Ishwarvaad effectively challenges the traditional concept of a creator God from a Jain perspective.
• Nature of the Soul: The extensive discussion on Jeevvaad provides a deep dive into the soul's essence, its attributes, and its relation to karma, distinguishing it from materialistic or nihilistic views.
• Theory of Knowledge: The detailed exposition of Pramanvaad showcases the Jain epistemological framework, emphasizing the validity of both direct and indirect knowledge and the importance of analyzing different perspectives.
• Karma Philosophy: The clear explanation of karma, Ashrav, Samvar, Bandh, and Nirjara outlines the Jain path to liberation through ethical conduct and spiritual discipline.
• Panchastikaya: The detailed explanation of the five categories of Ajiva provides the cosmological and metaphysical foundation of Jainism.

In essence, "Jain Darshan" serves as a thorough and systematic exposition of Jain philosophy, engaging in rigorous debate with other philosophical traditions to establish the validity and comprehensiveness of its own doctrines.