Jain Darshan Adhunik Sandarbh - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Jain Darshan Adhunik Sandarbh" by Harendraprasad Varma, focusing on its relevance to the modern scientific era:

Jain Darshan: In the Modern Context

This text explores the relevance and compatibility of Jain philosophy with the tenets and challenges of the modern scientific age. The author, Harendraprasad Varma, argues that in an era dominated by science, any philosophical or religious system must align with scientific principles to remain impactful. The core of the discussion revolves around two key questions:

Is Jain Darshan compatible with modern science?
Can Jain Darshan offer solutions to the problems created by modern science?

The author asserts that Jain Darshan is a vast, inclusive, and liberal philosophy that harmonizes different beliefs and shares a significant affinity with the scientific spirit. It offers a message of peace, happiness, and liberation to humanity, which stands on the brink of destruction due to the negative consequences of scientific advancement. Jainism is presented as possessing the strengths of science while being free from its flaws, capable of complementing science and infusing it with a humanitarian and beneficial perspective.

The text highlights four foundational pillars of Jain Darshan:

Anekantavada (The Multifacetedness of Reality): This principle emphasizes the idea that truth is multifaceted and can be viewed from various perspectives, much like a butter churner extracting butter through a process of reciprocation between different movements.
Syadvada (Conditional Predication): This doctrine, closely linked to Anekantavada, suggests that all judgments are relative and conditional, thus advocating for the use of "Syad" (perhaps, may be) before assertions to avoid dogmatism.
Ahimsa (Non-violence): This ethical principle is central to Jain conduct and life.
Aparigraha (Non-possessiveness/Non-attachment): This principle guides individuals towards detachment from material possessions and worldly desires.

These four pillars are framed as the spiritual framework of Jain Darshan, encompassing thought (Anekantavada), speech (Syadvada), action (Ahimsa), and life (Aparigraha).

The text then delves into specific parallels and divergences between Jain Darshan and modern scientific tendencies:

1. Empiricism and Experimentalism vs. Jain Darshan: Modern science relies heavily on observation and experimentation, rejecting dogma and blind faith. The author points out that Jain Darshan also emphasizes open-minded pursuit of truth through reasoning and experience, rejecting blind faith. Figures like Descartes and Wittgenstein are cited for their emphasis on doubt and empirical verification. Jain philosophers like Manibhadra are quoted for their willingness to accept valid reasoning regardless of its source. Lord Mahavir's teachings, such as "Don't follow others, know the truth yourself" and the emphasis on self-examination and testing, are presented as aligning with this scientific inclination. While science is often limited to sensory experience, Jainism broadens the scope of experience to include various forms of knowledge (Mati, Shruti, Avadhi, Manahparyaya, Kevala Jnana), extending from a single-sensed being to omniscience.

2. Materialism vs. Jain Darshan: Modern science is largely materialistic, viewing matter as the fundamental reality. The text acknowledges this materialistic trend, citing figures like Karl Marx and I.A. Oparin who attributed the origin of consciousness and life to material processes. Jain Darshan, while primarily spiritual (Atmavada), grants significant importance to matter (Pudgala). It recognizes the existence of both soul (Jiva) and matter (Ajiva), with Pudgala being defined by its capacity for organization and disintegration, mirroring the scientific concept of matter. Jainism agrees with materialism that the body, speech, mind, and vital forces are material. It also views Jiva as a vital force, leading it to attribute life to inanimate objects like mountains and minerals, a concept supported by modern botanical research like that of Jagdish Chandra Bose.

3. Analytic Method vs. Jain Darshan: Science employs an analytic method to break down complex objects into their fundamental components. The text notes that 16th-century science reached the atom, and 20th-century science has further decomposed the atom into subatomic particles and energies, leaning towards energism. Jain Darshan also utilizes an analytical method, reaching the concept of the atom (Anu). While the Jain Anu is conceived as an indivisible ultimate element of matter, distinct from the divisible atom of Western science, the text highlights parallels in Jain atomic theory regarding the rules of atomic organization (Bhed, Sanghat, Bhed-Sanghat), which resonate with scientific concepts like electrovalency and co-valency. Jainism's understanding of atomic bonding based on dissimilar qualities (like lubricity and roughness) and energy levels finds echoes in modern chemistry and physics.

4. Principle of Uncertainty vs. Syadvada & Anekantavada: The text draws a strong parallel between the Heisenberg Uncertainty Principle in modern physics and Jainism's Syadvada and Anekantavada. Just as modern science acknowledges that the fundamental nature of reality is not absolute and can be understood as both particle and wave, Jainism asserts that reality is multifaceted (Anekantavada) and that knowledge of it is conditional (Syadvada). The inability of science to definitively state whether matter is a particle or a wave, and the principle that measuring one aspect accurately makes another uncertain, mirrors Jainism's tenet that assertions should be qualified with "Syad" because reality is relative. The text suggests that science, in its current understanding, has arrived at a position akin to Syadvada.

5. Phenomenalism vs. Jain Darshan: Modern science often adheres to phenomenalism, believing that knowledge is limited to observable phenomena and that absolute reality is unknowable or a linguistic construct. Jainism also exhibits a tendency against absolute reality, viewing it as the sum of various relative aspects. It does not believe in an absolute beyond relativity. The text quotes Sir Arthur Eddington on how physical science deals with a "world of shadows." Jain Darshan, however, offers a comprehensive view that reconciles the noumenal (substance) and the phenomenal (manifestation). It posits that substance has both qualities and modifications; qualities represent eternal existence, while modifications represent phenomena. This dual perspective aligns with scientific principles like the law of conservation of mass and energy, where substance remains eternal while its forms change. Jainism's view of the universe as eternal and arising from natural transformation is presented as consistent with scientific understanding.

6. Atheistic Philosophy vs. Jain Darshan: The modern era is characterized by a tendency towards atheism, with science explaining the universe through natural laws rather than a creator God. The text notes psychoanalytic views (Freud, Marx) that attribute the concept of God to psychological needs or socio-economic conditions. Jain Darshan is also described as atheistic, asserting that there is no creator God. It views the belief in God as a sign of human helplessness and a product of the concept of kingship. The emphasis is on self-reliance and humanism, aligning with thinkers like Auguste Comte, Huxley, Freud, and Bertrand Russell who championed human welfare through science. Jainism emphasizes that individuals are the creators of their own happiness and suffering, and true liberation comes from self-effort, not from divine intervention.

7. Individualistic Attitude vs. Jain Darshan: The analytical approach of science has led to individualism in society, where the individual is considered paramount. The text warns of the perversion of individualism into selfishness, leading to isolation and distrust. It cites thinkers like Bentham and social critics who highlight the prevalence of self-interest. However, Jain Darshan advocates for a healthy form of individualism where each person's personality is valued, and individuals are ends in themselves, striving for self-realization. This perspective is compared to the philosophies of Mill, Kant, and Sartre, emphasizing self-mastery and the inherent divinity within each soul (Purushartha Siddhi Upaya). The Jain ideal is a "kingdom of ends" where every soul is a king, realizing its infinite potential.

The Present Crisis and Jain Solutions: The text concludes by addressing the current crisis faced by humanity, where scientific advancement has led to material prosperity but spiritual impoverishment. The imbalance between what humans want to be and what they are, leads to anxiety. Despite understanding the external world, modern humans lack self-knowledge and feel disconnected from themselves. Lord Mahavir's teachings offer a solution: external reliance is futile; true refuge lies within the soul (Atman). The path to peace and liberation involves:

Dispelling Illusions: Abandoning the mistaken belief in external support.
Reclaiming Naturalness: Returning life to its simple, natural state through "Pratikraman" (repentance and self-correction).
Overcoming Negative Conditioning: Eradicating negative habits and mental predispositions through "Tapa" (asceticism).
Inner Purification: Descending into the unconscious mind through "Dhyana" (meditation) to remove ingrained impurities and anxieties, leading to becoming "Nirgranth" (unbound).
Attaining Self-Realization: Dwelling in the soul ("Samayiki") for ultimate peace, bliss, and liberation.

This path, the author argues, is scientific in its own right, acting as a form of psychotherapy that purifies past karma and prevents new accumulations. By embracing the teachings of Mahavir, humanity can overcome its current crisis of war, destruction, and internal conflict, achieving peace, strength, joy, and liberation.