Jain Darshan Me Gyan Ka Swarup

Here's a comprehensive summary of the provided Jain text, "Jain Darshan me Gyan ka Swarup" by Kalidas Joshi, in English:

The book "Jain Darshan me Gyan ka Swarup" (The Nature of Knowledge in Jain Philosophy) by Dr. Kalidas Joshi, extensively explores the fundamental principles of Jain philosophy, with a particular focus on the concept of knowledge.

Core Principles:

• Anekantavada (Non-One-Sidedness): The central tenet of Jain philosophy is Anekantavada, a perspective on understanding the nature of the universe. It posits that it's impossible to take an absolutist or one-sided stance on any matter because every object possesses infinite qualities. In the state of liberation (Kevali), the soul possesses knowledge of all these qualities, and its knowledge is not limited or incomplete. However, a bound soul can only know some of these qualities, not all. This is illustrated by the parable of the blind men and the elephant. Practically, any description or understanding of an object will always be partial, as some of its qualities will remain outside the scope of our statement. This is the essence of Anekantavada.

• Seven Nayas (Standpoints) and Four Nikshepas (Categorizations): Since no human being can fully describe an object with infinite qualities, any statement made should be understood in relation to other qualities. In describing an object, consideration is given to Dravya (substance), Kshetra (space), Kaal (time), and Bhav (state/modality). By focusing on a few of the infinite qualities and modes of an object, we form our opinion or understanding. This limited, incomplete understanding is called a 'Naya'. There are seven types of Nayas:

  1. Naigama Naya
  2. Sangraha Naya
  3. Vyavahara Naya
  4. Rjusutra Naya
  5. Shabda Naya
  6. Samabhirudha Naya
  7. Evambhuta Naya The first three Nayas are considered Dravyarthika (substance-oriented), while the last four are Paryayarthika (mode-oriented).

  Along with these seven Nayas, there are four Nikshepas:

  1. Naam Nikshepa: Identifying an object by its name.
  2. Sthapana Nikshepa: Accepting an object based on its form or representation.
  3. Dravya Nikshepa: Focusing on the substance from which the object is made.
  4. Bhava Nikshepa: Knowing an object based on the concept or idea associated with it.

• Syadvada (Conditional Predication): Understanding the anekantic nature of an object and the resultant nayatmak (standpoint-based) nature of knowledge leads to the acceptance of Syadvada. The fact that our knowledge is partial and incomplete does not mean it is false. Even when incomplete, it must contain an element of truth. Therefore, the criterion for truth or falsehood in knowledge should not be absolute 'is' or 'is not', but rather 'perhaps it is' or 'perhaps it is not'. In relation to the infinite qualities of an object, we can say 'Syadasti' (perhaps it is) regarding one quality and 'Syannasti' (perhaps it is not) regarding another. The perceived contradiction between 'asti' (is) and 'nasti' (is not) is resolved by the use of the word 'Syat' (perhaps). This is the principle of Syadvada. The famous Jain philosopher Mallishena Suri, in his "Syadvada Manjari," states that Syadvada is proven by the fact that knowledge itself is aneka-dharmatmak (possessing infinite qualities).

• Saptabhanga (Seven-fold Predication): 'Bhangan' means to divide or break. According to Syadvada, the various possible affirmations about an object can be divided into seven categories or 'Bhangas'. Three of these are considered fundamental, and are mentioned in the Bhagavati Sutra:

  1. Syadasti (Perhaps it is)
  2. Syannasti (Perhaps it is not)
  3. Syadavaktavya (Perhaps it is indescribable) Later, it was realized that by combining these with each other, four more Bhangas could be formed, resulting in the seven Bhangas of knowledge. The remaining four are:
  4. Syadasti nasti (Perhaps it is and is not)
  5. Syadasti cha avaktavya (Perhaps it is and is indescribable)
  6. Syannasti cha avaktavya (Perhaps it is not and is indescribable)
  7. Syadasti cha nasti cha avaktavya (Perhaps it is, is not, and is indescribable) Thus, Syadvada and Saptabhanga are inextricably linked.

Types of Knowledge (Jnan):

Knowledge is an attribute of the soul. Naturally, the soul is endowed with infinite knowledge. However, due to the veil of Jnanaavarniya Karma (knowledge-obscuring karma), this infinite knowledge is obscured in all of us. Jain philosophy identifies five types of knowledge:

1. Mati Jnan (Sense Perception/Intellect): Knowledge gained through the senses and mind. It has four stages:

   • Avagraha: Initial sensory contact.
   • Iha: Curiosity and analysis to understand the object further.
   • Avaaya: Comprehension or inference.
   • Dharana: Retention or memory of the perceived object. Mati Jnan has numerous sub-types, which have been extensively analyzed by Jain philosophers.

2. Shruta Jnan (Scriptural/Inferred Knowledge): This knowledge is primarily based on scriptures or verbal testimony. Mati Jnan and Shruta Jnan are considered Paroksha Jnan (indirect knowledge).

3. Avadhi Jnan (Clairvoyance): This is a form of direct knowledge that does not require sensory input. It is knowledge of subtle physical matter.

4. Manah Paryaya Jnan (Telepathy): This knowledge is attained by highly disciplined ascetics. It involves understanding the thoughts of others.

5. Keval Jnan (Omniscience): When the soul is freed from knowledge-obscuring karma through the practice of right conduct (samyak charitra), its inherent infinite knowledge is revealed. This is Keval Jnan. It has no limitations of space or time. A Kevali (one with Keval Jnan) knows all the infinite qualities of any object. Such a soul transcends the bounds of the universe and is liberated from worldly bondage forever. Attaining Keval Jnan is the ultimate goal of human life.

In essence, the book delves into the Jain understanding of reality as multi-faceted (Anekantavada), and how our limited perspective necessitates qualified assertions (Syadvada) expressed through various standpoints (Nayas) and categorizations (Nikshepas). It then meticulously explains the different forms of knowledge, culminating in the ultimate state of Keval Jnan, the state of perfect and absolute knowledge.