Jain Darshan Ka Adikal

Here's a comprehensive summary of the Jain text "Jain Darshan ka Adikal" by Dalsukh Malvania, based on the provided pages:

This book, "Jain Darshan ka Adikal" (The Early Period of Jain Philosophy), by Dalsukh Malvania, is a significant work that aims to trace the origins and foundational development of Jain philosophy. Published by L. D. Institute of Indology, Ahmedabad, it is based on two lectures delivered by the author in 1977 in memory of Dr. A. N. Upadhye.

The book is presented as a continuation of the author's earlier work, "Aagamyug ka Jain Darshan" (Jain Philosophy in the Agamic Era), which focused on the developed stages of Jain thought within the Agamas. This current work specifically delves into the earliest form of Jain philosophy, aiming to provide a foundational understanding.

Key Themes and Arguments:

1. The Nature and Preservation of Jain Agamas:

   • Oral Tradition and Vulnerability: The author highlights that Jain Agamas, like other ancient Indian scriptures, relied heavily on oral tradition for preservation. This posed challenges, as the quality of transmission depended on the disciple's aptitude and the guru's ability, unlike the more consistent father-son transmission in Brahmin traditions.
   • Language and Standardization: The original teachings of Lord Mahavira were in Ardhamagadhi. However, due to the nature of Prakrit languages, the standardization of words and forms wasn't as rigid as in Sanskrit. This led to variations in the transmission of the Agamas, with Shvetambara Agamas leaning towards Maharashtri Prakrit and Digambara Siddhantas towards Shauraseni Prakrit. Despite linguistic shifts, the meaning or intent of the teachings remained a common thread initially.
   • The Role of Recensions (Vachanas): The author discusses significant recensions like the Pataliputra Vachana (held by Shvetambaras) and the Mathura Vachana. The Pataliputra Vachana was an attempt to compile the existing Agamas (eleven Angas) after a famine, where knowledge had become fragmented. The Mathura Vachana further refined these, suggesting a continued need for organization and potentially modification. The author notes the difference in timing and scope between these Vachanas.
   • The Digambara View: The Digambara perspective is presented as believing the original Angas were lost, with only a portion of the Dvadasanga (specifically Drishtivada) surviving, leading to texts like Kashayapahud and Shatkhandagama being considered Agam-local.
   • The Shvetambara View: The Shvetambara tradition accepts 45 texts as Agamas, including the eleven Angas and other texts composed by disciples, considered to have gained Agamic status over time. Their Vachanas and commentaries (Niyukti, Bhashya, Churni, Tika) also hold authoritative status.
   • The Growth of Agamic Literature: The author emphasizes that the number of texts considered Agamic grew over time, with earlier Angas forming the core and later works being incorporated, sometimes attributed to Ganadharas to ensure authority.

2. Historical Context and Development of Jain Philosophy:

   • Jainism within the Indian Religious Tradition: Jainism is not seen as entirely separate from the broader Indian religious development. It's viewed as a significant link in the evolving chain of Indian religious thought, influenced by and interacting with Vedic traditions. The supposed conflict between Brahmanical and Shramanic traditions is seen as a dynamic interplay that shaped both.
   • Shift from Materialism to Spirituality: The author traces the evolution of Indian religious thought from the physical, ritualistic focus of Vedic and Brahmanical texts to the introspective, spiritual turn seen in the Upanishads. Jainism is positioned within this introspective shift, with Mahavira and Buddha emphasizing inner focus.
   • Core Teachings of Mahavira: The central message of Mahavira is presented as the principle of Samya (equanimity) or Samayika (non-violence extended to all beings). This contrasts with the Upanishadic concept of Brahman, emphasizing Samya over absolute unity. Attachment (Parigraha) is identified as the root cause of suffering and wrongdoing, leading to the emphasis on non-possession and asceticism.

3. Analyzing the Earliest Layers of Jain Philosophy (Acharanga and Sutrakritanga):

   • Focus on Charana Anuyoga: The author argues that the earliest Agamas, particularly Acharanga and Sutrakritanga, are primarily focused on Charana Anuyoga (conduct and ethics) rather than Dravya Anuyoga (metaphysical and ontological principles).
   • Concept of Life and Sentience (Six-Organism-Body - Shat Jivnikaya): Acharanga establishes the concept of six categories of living beings (earth-bodied, water-bodied, fire-bodied, wind-bodied, plant-bodied, and mobile beings). This is a fundamental element of Jain thought, emphasizing the sentience of all life. The author notes the gradual development of the classification of organisms.
   • Early Concepts of Soul and Non-Soul: The early texts use terms like Chitta, Chittavant, Jiva, and Atman for conscious entities and Achitta, Achittavant for inert matter. The terms 'Jiva' and 'Ajeeva' as definitive philosophical categories were still developing. The word 'Ajeeva' itself is not prevalent in the earliest layers, and 'Pudgala' for gross matter is also absent.
   • The Nature of the Soul (Atman): Acharanga hints at the soul's characteristics but also presents descriptions that seem influenced by Upanishadic thought (e.g., "neti neti"). The author points out that while Acharanga doesn't explicitly state the soul's materiality (like body-bound), it implies a soul distinct from the physical body, leading to the concept of transmigration based on karma.
   • Karma and Rebirth: The principle of rebirth according to Sukrita (merit) and Dushkrit (demerit) is established. The soul's cycle of birth and death is driven by karma.
   • Non-Violence (Ahimsa) as Central: Ahimsa is presented as the primary means to overcome bondage and achieve liberation. The author highlights that the acceptance of the five great vows (Mahavratas) evolved over time.
   • Asceticism and Non-Possession: The importance of renunciation, particularly non-possession (Aparigraha), is emphasized as the root of evil. The author discusses the debate around nudity (Achiladharma) and the emergence of the Shvetambara tradition advocating for modest attire (Sachiladharma).
   • Early Philosophical Debates and Counterarguments: Sutrakritanga critically examines various non-Jain philosophical viewpoints (e.g., Panchamahabhuta vada, Ekatmavada, Akriyavada, Niyativada, Ucchedavada). By refuting these, the foundational Jain tenets of plurality of souls, the role of karma, the existence of liberation, and the importance of self-effort are clarified.
   • Development of Jaina Ontology and Epistemology: The author notes the gradual development of concepts like Panchastikaya (five existential substances) and Sad-dravya (six substances). The terms Dravya (substance), Guna (attribute), and Paryaya (modification) are discussed as evolving philosophical categories. The understanding of Pramana (means of knowledge) also evolves, moving from broader terms to more specific classifications of valid knowledge.
   • Anekantavada's Roots: The concept of Vibhajyavada (analytic approach) found in Sutrakritanga is identified as a precursor to Anekantavada (the doctrine of manifold aspects). This involved presenting nuanced answers rather than absolute pronouncements.

4. The Author's Contribution and Future Directions:

   • Distinguishing Early vs. Developed Forms: Malvania stresses the importance of understanding the initial philosophical framework as presented in Acharanga and Sutrakritanga, distinct from later elaborations found in commentaries and later Agamas.
   • A Foundation for Further Study: The work is presented as a foundation for a deeper understanding of Jain philosophy's incremental development. The author indicates that a detailed historical account of Jain philosophy would require further extensive research, particularly into the commentaries of ancient Agamas.
   • Critique of Later Interpretations: The author suggests that later traditions sometimes attributed contemporary ideas to the original teachings, making it crucial to critically examine the layers of development.

In essence, "Jain Darshan ka Adikal" serves as a scholarly exploration into the foundational principles of Jainism as they first emerged in the earliest Agamic texts. It highlights the historical, linguistic, and philosophical processes that shaped Jain thought, emphasizing the gradual evolution of its complex philosophical system from its ethical and ascetic core.