Jain Dharm Me Manovidya - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Jain Dharm me Manovidya" by Ganesh Lalwani, focusing on the psychological aspects discussed within the Jain framework:

Jain Dharm me Manovidya (Psychology in Jainism) by Ganesh Lalwani

This text explores the concept of "Manovidya" (Psychology) within Jainism, arguing that Jain thinkers, in their critical analysis of the "Jiva" (soul), developed a system that aligns with modern psychology. The author, Ganesh Lalwani, positions himself as a progressive thinker in religion and philosophy and a prolific writer in multiple languages.

The Nature of the Soul (Jiva) and Consciousness:

The Jain concept of the soul (Jiva) is primarily characterized by consciousness (Chetana) and utilization (Upayoga). Consciousness, while difficult to define as it's a matter of subjective experience, is expressed in three ways:

Experience of pleasure and pain: Even basic, immobile beings (Sthavara Jivas) experience this.
Capacity to act: Lower-level mobile beings (Trasa Jivas) experience this along with pleasure and pain.
Experience of knowledge: Only higher-level beings, like humans, experience this.

These three experiences represent evolutionary stages of consciousness. Even seemingly inanimate objects like clay possess dormant consciousness, manifesting only as the experience of pleasure and pain. This aligns with modern evolutionary psychologists who acknowledge a form of low-level consciousness in non-human organisms.

Utilization (Upayoga): The Two Aspects of Experience

Upayoga, the second quality of the soul, is divided into two aspects:

Darshan (Perception/Intuition): This is a general experience of an object, simply knowing that "something exists." For instance, seeing a cow provides the Darshan that "a cow exists," but not specific details like its horns, tail, or habits.
Jnana (Knowledge): This follows Darshan and provides specific understanding of an object.

Types of Darshan:

Chakshudarshan: Perception through the eyes.
Achakshudarshan: Perception through other senses (nose, ears, tongue, skin).
Avadhidarshan: General perception within a limited range of material objects.
Keveldarshan: General perception of all objects in the universe (the highest form).

Types of Jnana (Knowledge):

Jainism classifies knowledge into five types:

Mati (Sensory and Mental Knowledge): Derived from senses and mind.
Shruta (Scriptural Knowledge): Acquired through listening and understanding spoken words.
Avadhi (Intuitive Knowledge): Knowledge of subtle matters within a specific range, without sensory or mental aid.
Manahparyaya (Mind-Reading Knowledge): Knowledge of the mental states of others.
Kevala (Omniscience): Complete and absolute knowledge of all things, past, present, and future.

Paryoksha (Indirect) vs. Pratyaksha (Direct) Knowledge:

Jainism considers Mati and Shruta as Paryoksha (indirect) knowledge, as they rely on senses and mind. Avadhi, Manahparyaya, and Kevala are considered Pratyaksha (direct) knowledge, originating directly from the soul. Jainism argues that knowledge directly from the soul is free from error, as it is self-knowledge. Knowledge gained through intermediaries (senses, mind) can be prone to illusion, termed "Mithya Jnana" (wrong knowledge).

Mithya Mati: Ku-mati (wrong sensory knowledge).
Mithya Shruta: Ku-shruta (wrong scriptural knowledge).
Vibhanga Jnana: An incomplete or erroneous form of Avadhi Jnana.

Detailed Breakdown of Mati Jnana (Sensory and Mental Knowledge):

Mati Jnana, the first knowledge to arise after Darshan, is further analyzed. It can be described as having stages or components, with some philosophers dividing it into:

Mati: The initial apprehension of knowledge.
Smriti (Memory): Recollection of past experiences.
Samjna (Recognition/Assimilation): Identifying objects based on past memory and the similarity or contrast with other known objects.
Chinta (Thought/Reasoning): Deliberation and logical deduction.
Abhinibodha (Inference): Drawing conclusions from observed facts and established relationships.

Stages of Mati Jnana (according to some Jain philosophers):

Avagraha (Reception): The initial sensory apprehension, similar to "sensation" in Western psychology, where one perceives that "something exists."
Iha (Inquiry/Desire to Know): The desire to understand "what" that "something" is, akin to "perceptual attention."
A vaya (Determination): Identifying the object based on its attributes, leading to a specific understanding, comparable to "perceptual determination."
Dharana (Retention): Fixing the determined knowledge in the mind, crucial for memory, analogous to "perceptual retention."

Memory (Smriti):

Smriti is the recollection of previously perceived objects. Western philosophers like Hobbes and Hume viewed memory as decaying sensory knowledge, but Jain philosophy emphasizes that certain memories persist due to strong "Dharana" and retain their distinctiveness, allowing for consistent identification over time.

Recognition (Samjna/Pratyabhijna):

This involves comparing a present perception with stored memories. It's categorized into:

Association by Similarity: Identifying something as a cow because it resembles a previously known cow.
Association by Contrast: Identifying something as a cow by contrasting it with something dissimilar, like a buffalo.
Conception (Species Idea): Understanding the unique qualities that define a "cow" in relation to all other substances.
Substratum/Esse (Species Universale): Perceiving the commonality of "being a living being" in a cow, rather than its specific characteristics.

Thought (Chinta):

This is akin to reasoning or induction, where a concept (like "cow-ness") is formed and a relationship (e.g., "where there is cow-ness, there is a cow") is established.

Inference (Abhinibodha/Anumana):

This is deduction, drawing conclusions from established reasoning. The classic example is inferring fire on a mountain from the presence of smoke, based on the invariable relationship between fire and smoke. Inference is categorized into:

Svarthanumana: Personal inference based on one's own experience.
Pararthanumana: Inferring for others, usually presented in a structured form (proposition, reason, example, application, conclusion).

Proof (Pramana):

The text briefly mentions four types of proof:

Pratyaksha (Direct Perception): Discussed in relation to Mati Jnana.
Anumana (Inference): Discussed above.
Agama (Testimony/Scriptural Authority): To be discussed in relation to Shruta Jnana.
Upamana (Comparison): Gaining knowledge of an unknown object through its similarity to a known object.

Shruta Jnana (Scriptural Knowledge):

Shruta Jnana is knowledge gained from listening and understanding words, establishing a word-meaning relationship. It is dependent on Mati Jnana (as a cause). While both are indirect and co-exist, Mati is silent and immediate, whereas Shruta is vocal and can encompass knowledge of past, present, and future (history, future destiny). Those who attain complete Shruta Jnana are called "Shruta Kevali."

Shruta Jnana is divided into:

Dravya Shruta: The literal words of scriptures (Agama).
Bhava Shruta: The knowledge derived from understanding these scriptures.

Jainism, like other Indian religions, accepts the authority of Agama (scriptures), as they are the teachings of omniscient Tirthankaras, transmitted by their disciples. When logic fails, Agama serves as the sole refuge for seekers.

Stages of Shruta Jnana:

Similar to Mati Jnana, Shruta Jnana can be seen in terms of:

Labdhi (Acquisition): Initial general experience of a word's meaning through association.
Bhava (Conception): Retaining the nature and attributes associated with the word.
Upayoga (Utilization): Applying the meaning.
Naya (Perspective/Viewpoint): Refining the understanding by focusing on specific aspects or meanings of a word.

Pratyaksha (Direct) Knowledge (Avadhi, Manahparyaya, Kevala):

These are forms of knowledge not dependent on senses or mind:

Avadhi Jnana: Limited, intuitive knowledge of material objects obtained through spiritual power.
Manahparyaya Jnana: Knowledge of the mental states of others, attained by highly disciplined individuals.
Kevala Jnana: Omniscience, the highest form of knowledge, encompassing all things across time and space. Attaining Kevala Jnana leads to liberation.

The text concludes by quoting from "Jnana Sar" by Upadhyay Yashovijayji, emphasizing that all actions of an enlightened soul are imbued with knowledge, and for such a soul, silence is supreme.