Jain Darshan Tulnatmak Drushtie

Here's a comprehensive summary of the provided Jain text, "Jain Darshan Tulnatmak Drushtie" by Fatehchand Z Shah, in English:

Book Title: Jain Darshan Tulnatmak Drushtie (Jain Philosophy from a Comparative Perspective) Author: Fatehchand Z Shah

This book, "Jain Darshan Tulnatmak Drushtie," aims to examine Jain philosophy by comparing its core principles and practices with those of other prominent religions and philosophical systems. The author, Fatehchand Z Shah, asserts that the term "Darshan" in Sanskrit and Jain terminology has various meanings, but in this context, it refers to established religions or philosophical systems prevalent in the world. Jainism is presented as one of the six orthodox philosophical systems of India.

The author begins by highlighting the significant injustice and misrepresentation that Jain philosophy has faced from Western scholars. He suggests that much of this misrepresentation stems from the fact that Western scholars relied heavily on Vedic texts, which may have contained biased or incomplete information about Jainism. Scholars like Weber, Edgerton, and Hopkins are mentioned as examples of those who formed one-sided opinions based on these interpretations.

The text then addresses several common and often ludicrous misconceptions about Jainism propagated by Western scholars. These include the idea that every Jain follower must commit suicide, that Jainism is a breeding ground for tiny insects, that it is a branch of Buddhism, that it is atheistic, or that it is merely a ritualistic path with no philosophical depth. The author also refutes the notion that Jainism originated after Shankara. Even some Indian figures like Lala Lajpat Rai are cited for making historically inaccurate statements without proper investigation.

Shah strongly argues that Jainism is an independent religion with a rich and vast body of literature. He explains that Jain scriptures are divided into four main categories: Dravyanuyog (dealing with the nature of substances, souls, and karmic entities), Ganitanuyog (mathematics and cosmology), Dharmakathanuyog (narratives and biographies of great souls), and Charanakarananuyog (ethics and conduct for monks and laypeople).

The author specifically defends Jainism against the accusation that its principle of ahimsa (non-violence) has rendered its followers weak or inactive. He points to historical examples of Jain kings who were both righteous followers of Jainism and valiant Kshatriyas, fulfilling their worldly duties. He emphasizes that Jainism teaches self-reliance (swavalamban) and forbearance, not weakness. Mahatma Gandhi is quoted as attributing his peaceful and forgiving life to the principles of Jainism learned from Shrimad Rajchandra, clarifying that this forgiveness stems from inner strength.

The book then delves into the extensive literature of Jainism, mentioning various poetic, logical, meditative, and spiritual works. It also addresses criticisms found in texts like Anandgiri's Shankaravijaya and mentions the Bhagavad Gita's reference to Rishabhadeva, suggesting that while some Puranic accounts may be biased, they also inadvertently support Rishabhadeva as the founder of Jainism.

The core tenets of Jain philosophy are then outlined. Jainism posits nine fundamental principles: Jiva (soul), Ajiva (non-soul), Punya (merit), Papa (demerit), Asrava (influx of karma), Bandha (bondage of karma), Samvara (prevention of karma), Nirjara (shedding of karma), and Moksha (liberation). The existence of six eternal substances (Dravyas) is also mentioned: Dharma, Adharma, Akasha, Kala, Pudgala, and Jiva. The path to liberation is through Samyak Darshan (right faith), Samyak Jnana (right knowledge), and Samyak Charitra (right conduct).

A significant point made is that Jainism, like some other schools of thought, does not ascribe the creation of the universe to a divine creator. However, the author clarifies that this does not mean Jains are entirely devoid of the concept of God. Instead, Jainism teaches that every soul has the potential to attain divinity through self-realization, knowledge, and righteous conduct. These liberated souls are revered as divine beings. The author draws parallels between the path of Bodhisattvas in Buddhism and the Tirthankaras in Jainism, highlighting their dedication to the welfare of all beings.

The text criticizes literary figures like K.M. Munshi for their imaginative portrayals of historical Jain characters, suggesting that such creative liberties can hurt the sentiments of the Jain community and distort historical truths. The author emphasizes the significant contribution of Jain acharyas to Gujarati literature, citing their works that preserved ancient forms of the language and provided historical accounts. The ancient origins of Jainism are further supported by references in the Yajurveda and Rigveda, mentioning Tirthankaras like Rishabhadeva and Arishtanemi.

The book contrasts the Jain concept of ahimsa with Vedic practices involving animal sacrifice, asserting that Jainism brought a message of compassion to ancient Indian society. The Tirthankara system, with its lineage of enlightened beings, is presented as a continuous spiritual tradition. Jain philosophy's views on the "Law of Creation" question the purpose and means of divine creation, presenting logical arguments against the necessity of a creator.

The author draws parallels between Jain scientific insights and modern scientific discoveries. For instance, the concept of Shabda (sound) as a fundamental particle in Jainism aligns with the understanding of sound waves in telecommunications. The Jain concept of the infinite potential within pudgala (matter) is linked to the scientific understanding of energy. Newton's law of gravitation is seen as an echo of the Jain concept of Dharmastikaya (the principle of motion).

The book highlights Jainism's ancient understanding of geology, stating that Jain philosophy has long held the view that the universe is eternal. It also discusses the Jain understanding of plant life, citing its detailed descriptions of the life cycles and behaviors of plants, which are being increasingly corroborated by modern botanical research. The Jain belief in the existence of souls in water and uncultivated earth is also mentioned.

The text explains the six leshya (mental states or colors) in Jainism – Krishna, Neela, Kapota, Tejas, Padma, and Shukla – and connects them to the scientific observation that mental states have colors, with negative thoughts being dark and positive thoughts being bright.

The concept of Karma Yoga as propounded by Lokmanya Tilak is seen as similar to the Jain concept of purushartha (effort or exertion). However, the author clarifies that Jainism emphasizes the soul's ability to achieve liberation through its own efforts, without relying on external help. The state of Jivanmukti (liberated while living) in Jainism is discussed, noting its similarity with the Vedanta concept of liberation, particularly in the transcendence of the body and senses. While Vedanta views the Supreme Soul as an individual, Jainism sees it as the manifestation of omniscience.

The author discusses the Jain perspective on life and death, aligning with the Bhagavad Gita's metaphor of changing clothes. Jainism considers the soul immortal and views life and death as states of the soul, not its destruction. True life is defined by knowledge, perception, and righteous conduct. Liberated souls, having destroyed the seeds of karma, do not take rebirth. The concept of karma is explained in detail, with eight main types of karma affecting the soul's attributes and experiences. The text also touches upon the philosophical underpinnings of Jain dramas.

The architectural and sculptural achievements of Jainism are noted, referencing ancient inscriptions, caves, and temple carvings. The author critiques the current generation's indifference towards these artistic heritage. Syadvada (the doctrine of manifold aspects or conditional predication) is identified as a central tenet of Jain philosophy, explaining it not as indecisiveness but as the understanding that all objects have multiple facets and should be viewed from different perspectives.

The author highlights the broad-mindedness and tolerance of Jain philosophy, quoting verses that express a willingness to accept truth from various sources and to respect other religions. The foundational principles of Jainism are identified as Dana (charity), Shila (virtue/conduct), Tapa (austerity), and Bhava (state of mind/attitude).

The text then engages in a comparative analysis with other Indian philosophical schools:

• Advaita Vedanta: Jainism agrees with Advaita in considering the soul as one, but also accepts the multiplicity of souls, particularly in terms of their individual experiences and potential.
• Samkhya: Jainism shares similarities with Samkhya in its understanding of the soul's nature, but differs in certain cosmological and metaphysical details. The twenty-five tattvas of Samkhya are discussed.
• Yoga (Nyaya/Vaisheshika): Jainism aligns with Yoga and Nyaya in acknowledging nine fundamental substances and the efficacy of mental discipline, but differs on the concept of a creator God.
• Buddhism: Jainism sees similarities with Buddhism in its peryavastika (aspectual) approach to reality, where change in aspects is seen as a fundamental change, whereas Jainism emphasizes the underlying soul's continuity.
• Mimamsa: The author presents a unique metaphor where Samkhya and Yoga are considered the "legs" of a "Jineshvara" (enlightened being), Buddhism and Mimamsa are the "hands," and atheistic philosophies are the "belly." The "head" is attributed to Jainism due to its expansive Syadvada.

The text concludes by emphasizing the enduring legacy of Jain philosophy despite facing numerous challenges. It highlights the contributions of various eminent Jain scholars throughout history who have preserved and propagated its teachings. The author expresses a concern that while Jainism possesses rich philosophical and ritualistic traditions, there is a lack of systematic organization and presentation, which could lead to a decline in its deeper understanding and practice. He calls for the creation of educational materials that can effectively convey the essence of Jain philosophy and practices to younger generations, ensuring the continued vitality of the Jain way of life. He warns that complacency in this regard could lead to the drying up of the "stream of Jain life."