Jain Darshan Ka Tattvik Paksha Vastu Swatantrya - Book Summary

Here is a comprehensive summary of the provided Jain text, "Jain Darshan ka Tattvik Paksha Vastu Swatantrya" by Hukamchand Bharilla, focusing on the core concepts presented:

The book "Jain Darshan ka Tattvik Paksha Vastu Swatantrya" by Hukamchand Bharilla delves into the fundamental principle of "Vastu Swatantrya" (Object Independence) within Jain philosophy. This concept is presented as the most crucial aspect of Jainism's "Anekantavada" (Non-absolutism/Multi-sidedness).

Core Argument: Inherent Freedom of All Objects

The central thesis is that Jain philosophy doesn't just advocate for the freedom of people but asserts the complete, inherent freedom of every individual substance (dravya). It proclaims that things "are" free, rather than striving to "become" free. The idea of "becoming" free implies a current state of dependence (paratantrata), whereas true freedom is natural and inherent.

Understanding Freedom: Nischay and Vyavahar Naya

Nischay Naya (Ultimate Truth): From the perspective of ultimate reality, every substance is intrinsically free. Any perceived dependence arises from a lack of understanding or awareness of this inherent freedom.
Vyavahar Naya (Conventional Truth): What appears as dependence in the realm of "paryaya" (modes or modifications) is not true dependence on external factors. The perceived dependence of a modified state (vikari paryaya) stems from the misconception "I am dependent," not from external objects. External objects do not cause any substance's modification.

Rejection of External Causation and the Concept of "Karta" (Doer)

The text strongly argues that:

Every object in the universe is fully independent and self-transforming. It is its own doer and sustainer, with absolutely no external interference in its transformations.
Even God (Parmeshwar) is not the creator or destroyer of the existence or transformations of any substance.
The very thought of interfering in the transformations or actions of others is false, futile, and a source of suffering. This is because the life, death, happiness, and sorrow of all beings are the results of their own self-created karma.
Attributing the suffering or happiness of one being to another is ignorance. If one being could truly make another happy or unhappy, then the fruits of one's own actions (good or bad karma) would be rendered meaningless. This is further supported by the teachings of Acharya Amitgati, who states that if one could receive what is given by others, their own actions would be in vain.

"A-karta-vad" (Non-doer-ship) in Jainism

Rejection of Creator-ship: Jainism explicitly rejects the concept of "karta-vad" (doer-ship). This rejection extends beyond just the denial of a powerful God as the creator of the universe. It fundamentally means that no substance is the creator or destroyer of another substance.
Two Forms of Karta-vad:
- One Karta-vad: Believing in one supreme being as the creator and destroyer of the universe.
- Many Karta-vad: Believing that one substance is the creator or destroyer of another substance.
Jainism's A-karta-vad: While often categorized as "a-karta-vadi" (non-doer-ist) for not accepting God as the universe's creator, Jainism's true stance is "swa-karta-vad" (self-doer-ship). Each substance is the doer of its own transformations, without any external interference.
Focus on Liberation from the Burden of Action: The eminent Digambara Acharya Kundakunda, in his "Samaysar," primarily focused on liberating disciples from the misconception of being doers, rather than refuting God's creator-ship. He emphasized that individuals often mistakenly believe they are the controllers of their families, societies, and enemies, or that they are influenced by others. This delusion of being a "doer" leads to suffering. Kundakunda's verses highlight that one who believes they kill or are killed, sustain or are sustained, or cause happiness or sorrow to others, is ignorant. The wise person understands the opposite.

The Nature of Substances and Their Independence

The text explains the fundamental principles that uphold this independence:

Existence (Astitva): Each substance exists due to its inherent "astitva" guna, not due to external factors.
Substance-hood (Dravyatva): Each substance possesses "dravyatva," which causes it to transform in every moment without needing external support. This is the basis of its freedom.
Non-Infiltration (Agurulaghutva): The "agurulaghutva" guna prevents one substance from entering another, ensuring their perpetual, unbroken independence.
Presence and Absence: Both presence and absence are considered attributes of a substance.
Product, Decay, and Permanence (Utpad-Vyay-Dhrouvya): Every substance is characterized by origination (utpad), cessation (vyay), and permanence (dhrouvya). Utpad and vyay represent change, while dhrouvya represents permanence. This constant cycle of change and permanence is inherent.
Qualities and Modifications: Substances have infinite qualities, categorized as general (common to all) and specific (unique to each). The modification of these qualities is called "paryaya."
No Intervention: The absence of "atyantabhav" (complete absence) between substances is a testament to their independence.

The Nature of Pudgala (Matter)

The text also touches upon the nature of "pudgala" (matter) to illustrate these principles:

Matter's Pervasiveness and Transformation: Pudgala is omnipresent and continuously transforms. Atomic units of pudgala can combine to form larger aggregates (skandhas), and vice-versa.
Self-Contained Transformations: The transformation of pudgala is an intrinsic process, not dependent on external forces.
The Debate on Pudgala's Definition: The text notes a scholarly point of contention regarding whether the fundamental unit of pudgala, the atom, can undergo internal fusion or division. If such a process is proven to be exclusive to aggregates, the atom might be redefined.
Utility of Pudgala: Pudgala is essential for human life, forming the basis of the body, food, senses, breath, mind, karma, and non-karma.
Nischay Naya and Pudgala: From the ultimate perspective, all worldly existence, except the soul (Jiva), is considered a modification of pudgala.

Conclusion:

"Jain Darshan ka Tattvik Paksha Vastu Swatantrya" powerfully argues that Jainism's core is the profound and inherent freedom of every individual substance. This freedom is not a goal to be achieved but a foundational truth to be realized, freeing individuals from the erroneous belief in external agency and the burden of being a "doer" in the conventional sense. The text encourages a deep study of Jain philosophy to truly grasp its foundational principles of object independence.