Jain Darshan Me Manavvadi Chintan - Book Summary

Here's a comprehensive summary of the Jain text "Jain Darshan me Manavvadi Chintan" by Ratanlal Kamad, focusing on its humanist aspects:

Book Title: Jain Darshan me Manavvadi Chintan (Humanistic Thought in Jain Philosophy) Author: Ratanlal Kamad Publisher: Z_Kesarimalji_Surana_Abhinandan_Granth_012044.pdf Catalog Link: https://jainqq.org/explore/210707/1

This work argues that Jain philosophy holds a significant place within the humanist philosophical tradition. It presents a detailed and scientific examination of worldly values focused on human welfare. The text explores various humanistic concepts within Jainism, including:

The Importance and Dignity of Humanity: Jainism emphasizes the significance of human birth, viewing it as auspicious and the means to achieve supreme goals. Lord Mahavir stated that human birth is attained with great difficulty after wandering through countless lives, and it is a rare opportunity that should not be wasted. This life is considered a powerful tool for spiritual liberation and the fulfillment of one's highest potential.
Human Welfare and Ethical Values: The philosophy places paramount importance on human values such as purity of the soul, truthfulness, non-violence (ahimsa), and love. Humanity is seen as the custodian and consumer of invaluable ethical values, responsible for both good and bad. The ultimate goal of life is the renunciation of desires and self-purification.
Social Equality and Inclusivity: Jainism is presented as a proponent of socialist thought, actively rejecting and aiming to eradicate inhuman practices like caste discrimination, racism, and sexism. Jain philosophers championed virtues such as moral integrity, purity, non-violence, love, compassion, universal well-being, co-existence, and equality, demonstrating their practical utility for humanity. Jainism not only desires the welfare of humans but extends this benevolent sentiment to all living beings.
The Five Great Vows (Pancha Mahavrata): The text highlights the five fundamental vows that guide humans on the path to welfare:
- Ahimsa (Non-violence): The supreme principle, meaning not to cause harm to any living being through mind, speech, or action. It is considered the strength of the soul, not the weak.
- Satya (Truthfulness): Speaking truthful and beneficial words, which frees one from greed, fear, and anger.
- Asteya (Non-stealing): Not to steal, as the theft of wealth is akin to the theft of life. This principle strongly encourages honest capitalism.
- Brahmacharya (Celibacy/Chastity): Renouncing all forms of worldly desires through mind, speech, and action, promoting healthy self-control.
- Aparigraha (Non-possession/Non-attachment): Avoiding excessive accumulation of worldly possessions, as it leads to social problems. This principle strongly supports socialist ideals, relevant in modern times.
Spiritual Values and Self-Knowledge: Jainism believes that human personality is influenced by karmic imprints. The reduction of these imprints leads to the growth of knowledge, happiness, and power within the soul. Self-knowledge, attained through moral and ethical values, is highly emphasized. Spiritual practice and discipline are considered essential for human welfare, a view shared by all Indian philosophical schools.
The Soul (Jiva) and its Journey: Jainism accepts the existence of the soul (Jiva), classifying it into two types: liberated souls (mukta-jiva) and bound souls (baddha-jiva). Bound souls are further categorized into mobile (tras) and immobile (sthavara) beings, differentiated by their sensory perceptions. The soul is the conscious entity, possessing infinite knowledge, perception, and power, though its manifestation varies in different beings. The soul is distinct from the body and is the experiencer of karma and its consequences.
Liberation (Moksha/Kaivalya): Liberation is the state of the soul being free from the bondage of matter (pudgala). This is achieved by shedding karmic coverings through the destruction of ignorance (anger, pride, deceit, greed). The attainment of the "Triple Jewels" (Ratnatraya) and the Five Great Vows are the means to this liberation.
Jain Metaphysics (Ajeevavada/Jadvaad): The text delves into the Jain concept of non-living entities (ajiva) which are fundamental to understanding the material world. These include:
- Pudgala (Matter): Composed of atoms (anu) and compounds (skandha), possessing qualities of touch, taste, smell, and color.
- Akasha (Space): The medium that accommodates all existent substances, divided into cosmic space (lokakasha) and non-cosmic space (alokakasha).
- Kala (Time): The cause of change and continuity in substances, which is subtle and all-pervading.
- Dharma (Principle of Motion): An incorporeal substance that aids in the movement of souls and matter, like water helping fish to swim.
- Adharma (Principle of Rest): An incorporeal substance that facilitates rest for souls and matter, like shade from trees aiding travelers.
Material and Worldly Values: Jainism, while spiritual, also analyzes worldly values scientifically, stemming from its worldly outlook. It promotes dutifulness, societal and national progress through material development, and emphasizes the importance of empirical evidence (pramana), materialism (jadvaad), knowledge, the Triple Jewels, a strong economic system, atomic theory, the Five Great Vows, and good conduct.
The Triple Jewels (Ratnatraya): The path to overcoming ignorance and suffering lies in the attainment of the Triple Jewels:
- Samyak Darshan (Right Faith/Perception): Faith in true reality, based on rational inquiry, not blind belief. Jainism supports reason and logic, accepting valid arguments regardless of their source.
- Samyak Gyan (Right Knowledge): Understanding the fundamental principles of soul and non-soul. This leads to omniscience (kevalgyana) after the complete destruction of obstructive karmas.
- Samyak Charitra (Right Conduct): Engaging in actions that are beneficial to the soul, leading to freedom from karmic bondage.
Opposition to Social Evils: Jainism arose in a period rife with societal ills such as violence, injustice, casteism, untouchability, ritualism, animal sacrifice, communalism, hypocrisy, falsehood, theft, greed, exploitation of women and Shudras, the dominance of Sanskrit, lack of nationalism, and blind superstitions. Jain Acharyas actively opposed these negative forces, advocating for principles like "Do not harm any creature. Live and let live. Be compassionate."
The Supreme Being: Jainism rejects the concept of an anthropomorphic God or an external creator. Instead, it emphasizes the worship and adoration of the perfected Tirthankaras, who are considered the highest attainable spiritual beings. This focus on the potential within humanity itself is a cornerstone of its humanistic ethos.

In conclusion, "Jain Darshan me Manavvadi Chintan" argues that Jain philosophy is profoundly humanistic, offering a comprehensive framework for individual and social well-being based on ethical conduct, rational inquiry, social equality, and the inherent potential for spiritual perfection within every human being. Its emphasis on ahimsa and spiritual development offers solutions to many societal problems, proving its relevance and utility for contemporary society.