Jain Darshan Ka Parmanuvad - Book Summary

Here is a comprehensive summary of the Jain text "Jain Darshan ka Parmanuvad" by Lalchand Jain:

The book "Jain Darshan ka Parmanuvad" by Prof. Dr. Lalchand Jain explores the fundamental principle of atomism (Parmanuvad) within Jain philosophy, highlighting its uniqueness and ancient origins. The author asserts that Jainism, along with principles like Ahimsa, Aparigraha, Karma, and the teachings of the Tirthankaras, considers atomism a core doctrine.

Origins and Definitions of the Atom in Jainism:

The term "paramanu" is a combination of "param" (ultimate) and "anu" (atom), signifying the ultimate, subtlest particle.
It is defined as the smallest indivisible part of matter (Pudgal) that cannot be further divided.
Jain scholars like Acharya Kundkund provided detailed definitions, describing the paramanu as:
- The ultimate part of matter (Pudgal Dravya).
- The smallest, indivisible, eternal, soundless, and immutable unit of matter.
- The cause of the four elements (earth, water, fire, air), possessing inherent qualities, being self-soundless, one- Pradesh (unit of space), creator of aggregates (Skandhas), and a differentiator of time.
- Having one taste, one color, one smell, and two touch qualities.
- Indivisible and beyond the perception of senses like sight.
- Categorized as "Karan Paramanu" (causal atom) and "Karya Paramanu" (effect atom, formed from the division of aggregates).

Key Jain Philosophers on Atomism:

Acharya Kundkund: Provided some of the earliest and most detailed descriptions of the paramanu, influencing subsequent Jain thinkers.
Acharya Umāsvāmī: In his Tattvartha Sutra, defined the atom as being without separate regions (Apradeshi) or having only one region. He stated that atoms are formed from the breaking of aggregates and possess qualities like taste, smell, color, and touch. He also noted that atoms are "abaddha," meaning they exist separately and are not inherently bound together.
Acharya Pūjyapāda: As the first commentator on the Tattvartha Sutra, he reiterated that atoms are regionless or only possess a single region. He emphasized their inherent capacity to produce qualities like taste, smell, color, and touch, making them the ultimate subtle entities.
Bhatta Akalankadeva: Considered the existence of atoms essential and provided arguments for their reality:
- Non-absence: Atoms are not non-existent like a rabbit's horn; being "Apradeshi" doesn't mean complete absence of existence but rather being "Ekapradeshi" (having one region).
- Analogy to Consciousness: Just as consciousness is accepted as existing despite lacking a beginning, middle, or end, so too do atoms exist.
- Evidence of Effects: The existence of atoms is inferred from their effects, such as the formation of bodies, senses, and the great elements (Mahabhutas). The principle that effects cannot exist without a cause is universally accepted.
- Critique of Swetambar View: Akalankadeva critiqued the Swetambar view that atoms are only causes, arguing that they are also effects (formed from the breaking of aggregates) and thus have a dual nature. He also argued against the absolute eternality of atoms, citing the presence and transformation of qualities like "snēha" (oilyness) as evidence of their impermanence (Paryaya-based impermanence). He maintained that atoms are not entirely without beginning, as this would impede their causal function.

Key Characteristics of Jain Atomism:

Physical Substance (Pudgal): Jain atoms are considered material substances (Pudgal) with the inherent nature of binding, melting, and merging. They possess specific qualities: one taste, one color, one smell, and two touch qualities.
Indivisible: Atoms are described as the ultimate indivisible unit of matter.
Extremely Subtle: They are the subtlest of all substances, beyond sensory perception.
Imperceptible: Due to their subtlety, atoms are generally not perceived by the senses, though Jain philosophy allows for perception through pure knowledge (Kevala Jnana).
Possessing Qualities (Saguna): Unlike Greek atomism, Jain atoms are described as having qualities (Saguna), though these qualities are limited to one of each kind (taste, color, smell) and two of touch. The interaction of these qualities leads to the formation of aggregates.
Uniqueness of Atoms: Jain philosophy posits that all atoms are of the same fundamental type or essence, unlike the categorizations found in other schools like Vaisheshika (earth, water, fire, air atoms).
Composite and Non-Composite Nature: Jain atomism, using the principle of Anekanta (non-absolutism), describes atoms as both composite (Savayava) and non-composite (Niravayava). They are non-composite in terms of their fundamental essence and in having only one region, but composite in terms of their inherent capacity to combine and form aggregates.
Cause and Effect: Atoms are both causes (of aggregates) and effects (formed from the breaking of aggregates).
Differentiator of Time: Atoms are considered to differentiate time by their movement from one region of space to another.
Soundless and Cause of Sound: Atoms are inherently soundless but are the cause of sound, as sound arises from the interaction of aggregates formed by atoms.
Unconscious and Material: Atoms are material and unconscious (Jad and Achetan), forming the basis for physical existence but not the soul (Atman).
Of Two Types (Jaghanya and Utkrishta): Jain atomism distinguishes between atoms based on the quality of their inherent characteristics, classifying them as either "Jaghanya" (inferior) or "Utkrishta" (superior). Bonding occurs between atoms with similar qualities or when one has more of a particular quality than the other.
Bonding (Sanyoga): Atoms combine through a natural chemical process without the need for an external agent like God. The text details rules for bonding based on the similarity or difference of qualities.

Comparison with Greek and Vaisheshika Atomism:

The book emphasizes the detailed and nuanced understanding of atomism in Jain philosophy compared to Greek and Vaisheshika schools.

Jain vs. Greek: Both acknowledge atoms as physical entities and indivisible. However, Jainism attributes qualities (Saguna) to atoms, while Greek philosophy views them as quality-less (Nirguna). Greek atomism also has a less defined view on the nature of atoms compared to the precise classifications in Jainism.
Jain vs. Vaisheshika: Both consider atoms as physical, indivisible, subtle, and possessing qualities. However, Vaisheshika categorizes atoms into four types based on elements (earth, water, fire, air), whereas Jainism believes in a single type of atom that manifests differently. Vaisheshika attributes the cause of motion to God, while Jainism sees it as an inherent property of atoms. Jainism also differs in its understanding of the soul, stating that atoms are not the cause of the non-physical soul, a point of contrast with some interpretations of Greek atomism.

In conclusion, "Jain Darshan ka Parmanuvad" presents Jain atomism as a sophisticated and ancient doctrine, intricately woven into the fabric of Jain philosophy, offering a profound and detailed account of the fundamental building blocks of the universe. The author highlights the unique contributions of Jain thinkers in elaborating this concept with unparalleled detail and logical rigor.