Jain Darshan Ek Maulik Chintan - Book Summary

This is a comprehensive summary of the provided Jain text, "Jain Darshan Ek Maulik Chintan" by Nirmal Kumar Jain, focusing on its portrayal of Dr. Mahendrakumar Nyayacharya's seminal work, also titled "Jain Darshan":

The book "Jain Darshan Ek Maulik Chintan" by Nirmal Kumar Jain serves as a review and appreciation of Dr. Mahendrakumar Nyayacharya's monumental work, "Jain Darshan." The text begins by highlighting the perennial human quest to understand the universe and its constituent elements. It notes that various philosophical traditions have attempted to answer these questions, but often with a narrow perspective, leading to confusion.

The author then introduces Jain Darshan (Jain Philosophy) as a system that has historically provided a scientific and analytical approach to understanding the world. It traces the development of Jain philosophical literature from the time of Lord Mahavir, emphasizing the critical role of learned Jain Acharyas who, from the 2nd to the 15th century CE, composed extensive works in Prakrit and Sanskrit, meticulously explaining Jain principles and refuting opposing viewpoints. The text also acknowledges the challenges posed by the archaic language of these scriptures and the scarcity of scholars dedicated to their philosophical and logical aspects in modern times.

A significant portion of the review is dedicated to Dr. Mahendrakumar Nyayacharya himself. It details his intellectual journey, starting from his early education and his deep study not only of Jain philosophy but also of other Indian philosophical systems. His contributions to the publication of significant Jain texts by institutions like Bharatiya Jnanpith and his role in establishing scholarly bodies are highlighted. The review emphasizes his exceptional scholarship, which earned him a Ph.D. from Hindu University for his critical evaluation of the commentary on "Siddhivinishchaya."

Dr. Mahendrakumar's critical acumen is showcased through his nuanced approach to Jain philosophy. His prefaces to published works not only illuminated Jainism's distinctiveness but also offered reasoned rebuttals to critiques from other philosophers. The review points out his intellectual independence, exemplified by his reasoned critique of Buddhist philosophy while serving as a professor of Buddhist philosophy at the Sanskrit College in Kashi, and his interactions with renowned scholars like Rahul Sankrityayan. It was Sankrityayan's challenge that spurred Dr. Mahendrakumar to write his magnum opus, "Jain Darshan," a comprehensive work that aimed to provide a foundational and original exposition of Jain philosophy in Hindi.

The review then delves into the structure and content of Dr. Mahendrakumar's "Jain Darshan." It outlines the book's twelve chapters, providing summaries and key takeaways from each:

Chapter 1: Background and Overview: Discusses the historical context from Lord Adinath to Lord Mahavir, the evolution of Jain thought, and the importance of the scriptural tradition. It emphasizes Jain Acharyas' use of logic for promoting harmony and tolerance, especially in an era of philosophical debate, highlighting Syadvada's role in establishing philosophical unity.
Chapter 2: Introduction to Philosophy: Clarifies the etymology and meaning of "Darshan" (philosophy), refuting arbitrary interpretations and establishing the Jain perspective. It differentiates between "Sudarshan" (good philosophy) and "Kudarshan" (pseudo-philosophy or philosophical fallacies), emphasizing that true philosophy aims to understand reality rather than create it and respects other viewpoints.
Chapter 3: Jain Darshan's Contribution to Indian Philosophy: Highlights anekanta (non-absolutism) and syadvada (the doctrine of manifold aspects) as foundational to Jainism, linking anekanta to mental non-violence. It explains that syat does not mean "perhaps" but signifies relativity and context. The chapter likens anekanta to a judge, providing balanced and practical insights that enrich Indian philosophy.
Chapter 4: World Order: Examines the nature of the universe and the six substances (dravyas), detailing their transformations, existence, origin, decay, and permanence. It also discusses causal factors (nimitta and upadana), critiques determinism (niyativida), and even analyzes the potential for "one-sidedness" or contamination within Jainism itself. The review cites Dr. Mahendrakumar's critique of certain interpretations of Kannadiji Swami's "Vastuvigyanmar" as an example of the book's critical engagement with even within-tradition ideas.
Chapter 5 (Implied but discussed within Chapter 4 context): Critiques various deterministic and theological viewpoints like determinism (niyativida), chance (yadruchhavada), fatalism, and creator-god theories.
Chapter 6: Exposition of Six Substances (Shad Dravya Vivechan): Provides a detailed analysis of the six substances, including the soul (jiva), matter (pudgala), principles of motion (dharma), rest (adharma), space (akasha), and time (kala). It addresses misconceptions from other philosophical schools like Buddhism and Vaisheshika regarding the influence of one substance on another, citing the power of positive environments created by virtuous individuals.
Chapter 7: Elucidation of Principles (Tattva Nirupan): Focuses on the seven principles necessary for liberation, emphasizing the soul (atma) as the core. It discusses the soul's inherent perfection and the reasons for its perceived bondage, distinguishing between conventional (mundane) and ultimate (pure) realities. The chapter explains the concepts of influx (asrava), bondage (bandha), cessation (samvara), and liberation (nirjara), defining moksha (liberation) as "to be free" and highlighting the inseparable unity of right faith (samyakdarshan), right knowledge (samyakjnana), and right conduct (samyakcharitra) as the path to liberation. A simple definition of happiness and suffering is also offered: happiness is when things happen as desired, and suffering is when things happen differently or not as desired.
Chapter 8: Treatise on Pramanas (Pramana Mimansa): This is described as the most significant chapter, extensively covering the theory of valid knowledge (pramana). It differentiates between perception (darshan) and inferential knowledge (jnana), defining pramana as the means by which knowledge is gained. It refutes attributing the status of pramana to mere form, causal factors, or sensory activity, addressing misconceptions arising from Buddhist momentaryism. The chapter emphasizes that Jainism views objects as both eternal and non-eternal and that knowledge of one aspect of an object leaves room for further knowledge of other aspects. It elaborates on the classifications of pramana, including direct (pratyaksha) and indirect (paroksha) knowledge, and their sub-categories, as well as the stages of cognitive process (avagraha, iha, etc.). It also delves into perfect knowledge (kevaljnana), presenting Jain interpretations of omniscience as more authentic than those of other schools. The chapter critically examines various philosophical theories, including causality, negation, and the relationship between cause and effect, offering a comprehensive critique of various Indian philosophical systems like Advaita Vedanta, Samkhya, and Buddhism.
Chapter 9: Discussion on Naya (Naya Vichar): Explains the concept of naya (standpoint or partial truth) and its various classifications, including sunaya (valid standpoint) and durnaya (invalid standpoint), dravyardhika (substantial viewpoint) and paryayardhika (momentary viewpoint), and the distinction between ultimate and conventional standpoints. It also discusses nayabhasa (fallacious standpoints) and critiques those who misinterpret valid standpoints. The chapter clarifies the objective of Jain Acharyas in elaborating naya as guiding the aspirant towards their ultimate goal, emphasizing detachment from intermediate stages and the pursuit of self-reliance. It highlights the interdependence of causal factors (upadana and nimitta) in the process of change, drawing upon the teachings of Acharya Kundakunda. The review explains that even when describing the soul as pure and unattached, it should be understood as a potentiality, as the soul has historically been immersed in afflictions.
Chapter 10: Syadvada and Saptabhangi: Explains the origin of syadvada as a necessary linguistic tool for expressing the multifaceted nature of reality. The word syat acts as a safeguard, ensuring that each statement is relative and that the scope of each attribute is respected. It demonstrates how contradictions can coexist within an object, such as being both permanent and impermanent, one and many, or existent and non-existent. The chapter elaborates on the sevenfold prediction (saptabhangi) and addresses criticisms leveled against syadvada by various philosophers, including those from modern times. It cites esteemed scholars like Mahamahopadhyaya Dr. Ganga Nath Jha and Prof. Phanibhushan Adhikari who acknowledged the profoundness and misinterpretation of syadvada, even pointing out potential oversights by figures like Shankaracharya.
Chapter 11: Jain Darshan and World Peace: This chapter presents Nirmal Kumar Jain's original thoughts on the role of Jain philosophy in promoting global peace. It emphasizes Jainism's belief in the equality of all souls, the independent existence of all substances, and the rejection of exploitation or subjugation of one being by another. It argues that any attempt by one entity to dominate another, be it an individual, a nation, or an ideology, constitutes violence and injustice.
Final Section: Bibliography: While presented as a bibliography, it is noted to be valuable for readers, thinkers, and researchers, listing primarily Sanskrit and Prakrit texts and acknowledging the existence of commentaries in Kannada and works on non-Jain texts.

In conclusion, the review asserts that Dr. Mahendrakumar Nyayacharya's "Jain Darshan" has served as an illuminating beacon for the past four decades, facilitating a correct understanding of Jain principles, safeguarding against erroneous beliefs, and continuing to inspire readers and scholars alike.