Jain Darshan Me Saptatattva Aur Shatdravya - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Darshan me Saptatattva aur Shatdravya" by Bansidhar Pandit, focusing on its core arguments and concepts:

The book "Jain Darshan me Saptatattva aur Shatdravya" (Seven Principles and Six Substances in Jain Philosophy) by Bansidhar Pandit critically examines the concept of "Dharma" (religion/duty) and proposes that what is commonly understood as different religions are, in fact, various "Cultures" (Sanskritis) that serve as means to attain the singular, fundamental Dharma.

Central Argument: Culture vs. True Dharma

Rejection of Sectarianism: The author begins by arguing that labeling various religious sects as "Dharma" is a mistake. True Dharma is singular and comprises inner qualities like the absence of anger, malice, ego, deceit, and greed, and the presence of humility, self-respect, love, compassion, and empathy for all beings. Outwardly, Dharma involves practicing non-violence, truthfulness, non-stealing, celibacy, and non-possession, leading towards equanimity and welfare of others.
Cultures as Means: Pandit asserts that the diverse philosophical and practical beliefs held by groups like Hindus, Jains, Buddhists, Muslims, Christians, etc., should not be considered "Dharma" itself, but rather "Cultures" that are means to achieve Dharma. Any culture, if pursued with the goal of attaining Dharma, can lead to the one true Dharma.
The Problem of Mistaking Culture for Dharma: The prevalent practice of mistaking culture for Dharma has led to a deviation from the true essence of religion. This has fostered negative traits like hypocrisy, superstitions, and detrimental practices within various groups. Consequently, Dharma has become a detached, otherworldly concept, while many individuals, adhering to their respective cultures, believe themselves to be righteous despite living unrighteous lives. This has resulted in mutual animosity, hatred, jealousy, and conflict among people and communities.
Solution: Prioritize Dharma over Culture: The author advocates for viewing culture as the goal and Dharma as the means. By adopting this perspective, individuals and communities would strive to purify their cultures from vices and align them more closely with Dharma, leading to unity and love amongst all people, irrespective of their cultural affiliations.

Jain Philosophy: Saptatattva and Shatdravya

The book then delves into the philosophical underpinnings of Jain culture, specifically focusing on its understanding of reality. It identifies two main aspects of any culture:

Ethical Aspect (Achara-sambandhi): This involves the prescribed path of duty for achieving a specific objective. In Jain culture, this is represented by the Charananuyoga, which can be termed "Deontology" or "Duty-ism" in modern parlance.
Doctrinal Aspect (Siddhanta-sambandhi): This encompasses the philosophy of reality or the classification of substances. Jain culture divides this into two main areas:
- Saptatattva (Seven Principles): These are Jiva (soul), Ajiva (non-soul), Asrava (influx of karmas), Bandha (bondage of karmas), Samvara (cessation of influx), Nirjara (shedding of karmas), and Moksha (liberation). The Karananuyoga is considered the framework for this understanding.
- Shatdravya (Six Substances): These are Jiva (soul), Pudgala (matter), Dharma (medium of motion), Adharma (medium of rest), Akasha (space), and Kala (time). The Dravyanuyoga is the framework for this.

The author equates Charananuyoga with "Utilitarianism" and Dravyanuyoga with "Existentialism" or "Realism" in modern terms. He argues that both are integral parts of a philosophical approach, as all Indian philosophies (both Vedic and non-Vedic) are fundamentally rooted in utilitarianism.

Utilitarianism and Existentialism in Philosophy:

Existentialism (Astitvavaada/Vastaviktaavaada): This deals with examining the existence and non-existence of substances through proof, addressing questions like "What is the world?" and "How do substances change?"
Utilitarianism (Upayogitaavaada): This focuses on the welfare of the world, considering questions like "Why are beings suffering?" and "How can they be happy?" It places importance on substances that are beneficial for the world, even if their existence is not strictly proven.

Pandit emphasizes that both are philosophical approaches. He distinguishes his view from others by stating that spiritualism is about substantiating matter with the goal of self-welfare, while materialism is about accepting the existence of matter without focusing on self-welfare. He disagrees with the notion that Vedanta is spiritualist and Charvaka is materialist, arguing that all Indian philosophies, including Charvaka, are fundamentally based on utilitarianism.

The Concept of Loka-Kalyana (Welfare of the World):

The author defines "Loka-Kalyana" as the welfare of the aggregate of beings in the world.
He notes that different philosophies acknowledge visible and invisible beings, and among visible beings, humans have a collective-oriented life, while animals have an individual-oriented life.
All Indian philosophies, except Charvaka, accept the concept of afterlife and reincarnation. Even Charvaka, he suggests, had a concern for the welfare of people, advocating for a path of action based on the conduct of great souls, which are inherently for the welfare of self and others.

The Role of Karma and Soul in Jainism:

The book elaborates on the Jain understanding of the soul (Jiva) and its interaction with matter (Pudgala) through the concept of karma.

Jiva (Consciousness Principle): All Indian philosophies, including Jainism, acknowledge a consciousness-principle within every being, distinct from the body. This is referred to by various names like Purusha, Atma, Jiva, etc.
Bondage of Karma (Karma-bandha): Jainism posits that an unconscious, material substance called Karmic matter (Karmic-vargana) attaches to the soul due to the soul's actions (karma) through mind, speech, and body. This attachment is the cause of the soul's bondage and its cycle of birth and death (samsara).
The Causal Chain: The soul's actions lead to the influx of karmic matter, which then binds the soul (bandha). To achieve liberation (moksha), the influx of karma must be stopped (samvara), and existing karma must be shed (nirjara).

Alignment of Jain Philosophy with Other Indian Schools:

The author draws parallels between Jain philosophy and other Indian schools, particularly in their underlying utilitarian principles.

Samkhya and Vedanta: He sees similarities in their philosophical frameworks, where Jainism's Jiva is comparable to Samkhya's Purusha, and Jainism's Ajiva (karmic matter) is akin to Samkhya's Prakriti.
Yoga: Yoga philosophy is also seen as largely aligned with Samkhya, with the added concept of a creator God.
Meemamsa: Meemamsa is acknowledged for its focus on actions leading to heavenly rewards, a form of utilitarianism.
Buddhism: The Buddhist concept of impermanence (kshana-bhanga) is interpreted as a utilitarian principle to curb attachment and aversion.

Saptatattva in Detail:

The book explains the significance and order of the Saptatattva:

Jiva (Soul): The primary principle, being conscious and the experiencer of karma.
Ajiva (Non-soul): Primarily refers to karmic matter (Karmic-vargana), which is material and devoid of consciousness.
Asrava (Influx): The inflow of karmic matter into the soul due to actions.
Bandha (Bondage): The actual binding of karmic matter to the soul, leading to the cycle of existence.
Samvara (Cessation): The stopping of the influx of new karmas.
Nirjara (Shedding): The process of eradicating existing karmas.
Moksha (Liberation): The state of complete freedom from karmas and the cycle of rebirth, leading to the soul's pure, blissful state.

The author explains the logical ordering of these principles, emphasizing that Asrava is the cause of Bandha, and Samvara and Nirjara are the means to achieve Moksha. The soul (Jiva) is placed first as the central subject of experience, and Ajiva (karmic matter) second as the primary object that interacts with the soul to create the cycle of existence.

Reconciliation with Other Philosophies:

The book concludes by stating that while other Indian philosophies may not present the Saptatattva in the same systematic manner, their core principles, particularly concerning the soul, suffering, its causes, and liberation, are often rooted in similar utilitarian considerations. The author believes that a deeper understanding reveals a shared foundation, despite differing terminologies and approaches.

In essence, Pandit's work aims to demystify Jain philosophy, presenting it not as an exclusive doctrine but as a profound framework for achieving universal well-being, rooted in ethical principles and a realistic understanding of existence. He urges a shift from blind adherence to cultural practices to a conscious pursuit of true Dharma for the betterment of individuals and humanity as a whole.